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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	sin_n	5,504	5	4.4990	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01676	Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God.	Gibbons, Nicholas.	1601 (1601)	STC 11814; ESTC S103122	726,660	618

it p Act. 4.19 more then God Cursed is the earth c. It is meruaile that the earth should be accursed which had not sinned for of q Hilar. in Psalm 66. Terra elementum extra crimen est caretergo maledictione quòd carebat crimine right it ought to be without the curse that is without the crime But because the earth was made r Psal 115.6 Isai 45.18 for the vse of man therefore ſ Chrysost Hom. in Gen. 17. Et meritò nam quia propter hominem producta est vt illo posset frui his quae ex ea nascerentur ideo iterum propter hominem peccantem maledictum ei ingeritur quia maledictum terra euenient hominis securitati felicitati obest iustlie also is the same for mans offences made subiect to the curse and the earth being accursed man thereby as it were is cursed in his goods The earth is accursed t Ambros de Paradiso cap. 15. Nec terra in se maledicta est sed maledicta inquit in operibus tuis maledicta non in vniuersum sed vt spinas tribulos generet nisi fuerit humanae studio operationis exorcita not as the Serpent who was an actor in this fearefull tragedie that the punishment u August de Gen. contr Manich. lib. 1. cap. 13. Ergo dicendū est quòd per peccatum hominis terra maledicta sit vs spinas pareret non vt ipsa poenas sentiret quae sine sensu est sed vt peccati humani crimen semper hominum ante oculos p●neret quo admonerentur aliquando auerti à peccatis ad Dei pracepta conuerti thereof should be vnto it selfe but the earth being smitten the hurt thereof x Caluin in Gen. 3. vers 17. Adde quod propriè loquendo non de terra ipsa sed do solo homine tota vindicta exigitur Caeterum Dominus iram suam diluuij instar inundare voluit in omnes mundi partes vtquocunque aspiceres homo in eius oculos incurreres peccati atrocitat c. vnde nunc in elementis omnibus cernimus nos quodūmodo maledictos is his who by sin y Rom. 8.20 did subdue it vnto vanitie But yet that we might see that God so extremely hateth sinne who hath not onelie commaunded to abstaine from euill but from z 1. Thess 5.22 the verie shew of euill to a Iud. 23. Isai 30.22 hate euen the garment spotted by the flesh hee spareth not the earth from punishment in which there was so foule a crime committed The whole b Origen contr Celsum lib. 7. Ad totam terram pertines ex qua in molestijs hoc est laboribus edit omnis homo in Adam mortuus proinde omnes portiones eius Quid igitur de terra Iudaea qua bona fundens mel lac dicitur Vid. Responsum quast 13. earth is accursed c 2. Pet. 3.7 and therefore subiect to deuouring fire with d Rom. 8.22 Aug lib. 83. quaest q. 67. all the creatures that were made for the vse of man and that for Adams sake that is for e Hieron lib. Tradit Hebra in Gen. Theodotio maledicta Adama in transgressione tua his transgression sake that a f 2. Pet. 3.13 Reuel 21.1 new heauen and earth may be prepared wherein none iniquitie shall be committed Wherfore although it be not said cursed art thou Adam but cursed is the earth for thee yet that which was inflicted on the earth was Adams punishment And much more doth it declare the greatnes of his sin when as the earth the aire the water the g 2. Pet. 3.7.10 heauen all earthlie liuing creatures and things without life for so large is the name of earth to be vnderstood are punished with man that is to say haue their naturall blessing and goodnes of creation weakened then if man had borne the punishment alone But how is it that no other but temporall and earthlie punishments are imposed h Vpon the creature Secondly paine and sorow Thirdly temporarie death vpon Adam and his wife for sinne Shall wee iudge no other to be due to sinners but such as they receiue in this life present It is most vndoubted that i Rom. 6.23 Galat. 3.18 Reuel 21.8 vnto sinne belongeth eternal death of soule and bodie which also in a sort they k By the losse of righteousnesse and felicitie which before they had found within them but the Lord came rather to deliuer them from the danger of the same and being alreadie l Iren. lib. 3. cap. 37. Intellectus verò trāsgressionis fecit poenitentiam Poenitentibus autem largitur benignitatem suam Deus Quae quidem poenitentia licet sancta non fuit preparatio fuit ad sanctā quam Deus mox fuerat largiturus reconciled vnto Adam by his son the womans seed hee spareth to repeate m August de ciu Dei lib. 13. cap. 23. Propterea nihil dixisse de morte secunda credendum est quia occuliā esse voluit propter dispensationem testamenti noui c. Perrò mors secunda nō vnque communis est omnibus the paines of hell whereof Adam by n Ephes 2.8 Heb. 7.25 faith in Christ was free But here it may againe be asked if God were reconciled vnto Adam why doth hee yet punish him for offending It is o Eccles 10.13 wicked madnesse which some doe p Scotus in Sent. 4. distinct 16. q. 2. Gabr. Biel. Sent 3. distinct 19. conc 5. Bellarm. tom 1. controu 6. lib. 1. cap. 11. Item tom 2. controu 4. lib. 1. cap. 5. Et est vulgata fides Papistarum answere he forgaue the sin but not the punishment forasmuch as Christ hath paid our q Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25 ransome deliuering vs both from r Matth 1.21 Ephes 1.7 Tertul. lib. de Baptism Exempto reatu eximitur poena Hieron in Psalm 31. Quod regitur non videtur quod non videtur non imputatur quod non imputatur non punietur August de verbis Dom. Serm. 37. Suscipiendo poenam non suscipiendo culpam culpam deleuit poenam scilicet Christus sinne and punishment Wherefore this punishment is laide on Adam not in any sort as a satisfaction vnto iustice but as a ſ Heb. 17. ● father doth correct his sonne so doth the Lord chastise his children that t Deut. 8.16 he may doe them good in the latter end Euen so as many as are partakers of the same faith in Iesus Christ are freed from it so farre as it is a punishment and haue it as u Calu. Institut lib. 3. c. 4. sect 31. Iudicium est vel vindictae vel castigationis iudicio vindictae Deus inimicos suos vlciscitur iudicio castigationis nonita saeuit vt irascatur nec vindicat vt perdat vel fulmines ad interitum

had rebelled but to rescue and deliuer his brother Lot whom they had vnrighteouslie taken prisoner The cause therefore of Abram was iust and lawfull for Abram was first prouoked with manifest iniurie Lot his brothers son was taken away who of k Chrysost Hom. 31. Mores adolescentis nō multum à iustitia aberant Nā cū propositi es essent duo fratres ipse iustiori adhaerebat religion godlines had accompanied Abram vnto Canaan Wherefore also it was meete that Abram should now deliuer him seeing that l Because the first occasion of his suffering was his comming out of his countrie with Abraham for righteousnes sake hee suffered iniurie Therefore albeit that Abram had nought to doe to defend the people of the land as being a straunger and hauing no possession with them yet in regard of the promise made to Abram that the land should be his owne he had therein receiued a kinglie m Caluin in Gen. 14. Sed dubium non est quin sicuti spiritus virtute instructus in bellum descendit sic coelesti mandato fuerit munitus ne vocaetionis sue metas transilires neque hoc nouū videri debet cum specialis eius erat vocatio Creatus iam erat rex illius terrae licet possessio in aliud tempus differebatur authoritie to defend himselfe his friendes and familie from force and inuasion of forraine power This warre was therefore iustlie taken in hand because it was to n Gen. 9.6 Psal 72.4 82.4 Aristot Rhetor. ad Alex. lib. Oportet iniuriam passos pro seipsis arma capere siue pro cognatis beneficis itemque socijs iniuria affectis auxiliari Cicer offic lib. 1. Qui non defendit nec obsistit si potest iniuriae tam est in vitio quam si parentes aut patriam aut socios deserat reuenge vniustice to deliuer them that were vnlawfullie oppressed by him that had from God o Numb 31.2 Rom. 13.1.4 Chrysost in epist. ad Rom. Hom. 23. Vide quomodo ora illius obstruat dum magistratum velut militem armatum delinquentibus terribilem praeficit authoritie of reuenge It was also necessarie because Lot could no other way be free from bondage neither was it conuenient in respect of the glorie of God that p Because in the primitiue age of the Church the Lord vsed to allure men with externall benefits and to leade them by shadowes vnto truth Iren. lib. 4 cap. 28. Lot at this time should suffer such affliction It was also aduisedlie and soberlie attempted knowing his power although inferiour in multitude to be of more force then q 2. King 1.16 theirs because he was to fight vnder the standerd of the Lord. And for that cause he requireth not the aide of the people of the land hee seeketh not assistance of the wicked but armeth them to the warres that were borne and brought vp r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanichau institutos eius vel ab eo such as were instructed by him namely in religion or husbandrie not in feats of warre in his house whom he ſ Gen. 18.19 had taught to feare the Lord. Wherein wee learne that although the policie of Princes is oft commended who t Veget de re milit lib. 1. ca. 6. Ex vultus ex oculi ex omni conformatione membrorū eos eligans qui implere valeant bellatores namque non tantum in hominibus sed etiā in equis canibus virtus multis declaratur indicijs Curt. lib. 2. de reb gest Alexādri Non iuuenes robustos nec primo aetatis flore sed veteranos plerosque etiam omerita militiae qui cum patre patruisque militanerant elegit chieflie esteeme of souldiers that are expert in the warres yet the policie of them is much more profitable that u 2. Sam. 6.2 2. Chron. 17.9.10.11.12 traine vp their souldiers in true religion that cause the pure preaching of the word to be spread abroad that souldiers hauing by it experience of the goodnesse of the Lord hauing learned therewith the Christian x Rom. 13.5 obedience vnto the Magistrate might for conscience sake and pietie to God y 2. Sam. 21.17 seeke to subdue their Princes enimies and be z 2. Sam. 10.12 valiant and couragious for the people and religion of their God hauing first made peace with the Lord by true repentance so that through guilt of conscience they be not a Ierem. 38.19 1. King 16.15 Ambros in Luc. cap. 6. libr. 5. Est autem fortitudinis iram vincere indignationemque cohibere atque per hoc fortitudo animū iuxtà corpusque confirmat Nec perturbari sinis timore aliquo vel dolore quibus velut prauis interpretibus pler●mque percellim●r Bernard Serm. de pri●ord c. Impijs nonissima sunt mors iudicium Gehenna Quid metuis si ad ista non trepidat non expanescit non timore concutitur Sed qui benè vixerit non potest male mori sicut vix bene moritur qui male vixit August de doctrin Christian. lib. 1. intangled with the feare of death and not prouoking God by publike sinne to take b 1. Sam. 2.34 4.3.11 away their liues in battell or to be their enimie in the field Thus ioyning pietie with prudent counsaile and counsaile with courage in the warres they should vndoubtedlie suppresse the rage of enimies c As exāples proue this of Abraham afterward of Iosua Dauid Hezechiah of Constantine Theodosius Huniades and other and obtaine as manie victories as withstand encounters of their aduersaries Some cauilling spirit may happen to obiect that Abram herein transgressed the rule of Christ d Matth. 5.35 resist not euill But in deed this example of Abram doth teach and e Conciliatio 22. direct vs vnto the meaning of the words of Christ namelie first that it is not lawfull f August cont Faust. libr. 22. cap. 70. Ille gladio vsus gladio cadet qui nulla superiori ac legitima potestate vel iubente vel concedente in sanguinem alicuius armatur for priuate men in priuate iniuries to seeke reuenge For Abram not as a priuate person much lesse a subiect but as a Magistrate lawfullie called doth exercise the authoritie that was giuen him by the Lord. Secondlie where men may defend themselues without repelling violence with violence they may not seeke g Augustin epist. 5. Quomodo poterant gubernare atque angere rempublicano quam ex parua inopi magnam opulentam Romani fecerunt nisi accepta iniuriae ignoscere quam persequi malebant or take occasion of reuenge Thirdlie that when we haue receiued authoritie to punish wickednes wee exercise the meanes that are permitted not h Hieron in Ruffin Apolog. 3. Qui semetipsum vindicat vltionem domini non meretur August de verb. Dom. in mont lib. 2. Apud veros dei cultores etiā

but the Father and the holie Ghost created also but by the Sonne But as he that eateth t Prou. 25.27 Inuestigatio gloriae illorum too much honie hurteth himselfe so hee that searcheth too farre into the diuine maiestie shall be ouerwhelmed with his glorie From these places wee obserue Verse 1. That the world u Heb. 11.3 Ioh. 1.3 with all the creatures therein time place bodies spirits whatsoeuer is existent as a x Which is not God himselfe for neither the Sonne nor holy Ghost were created as the Arrians and Macedonians durst affirme being perfect God Athan. in Symbol Neither sicknes death sinne or darkenes because they are priuations and defects but are no creatures creature was made of nothing that is to say created Verse 2. It is the onely omnipotent power of the Lord which did y Iob. 26.5.6.13 Psalm 104.5.29 create and doth preserue the creatures Verse 3 The mysterie of the Trinitie was known z Gen. 4.25 11.7 15.8 Exod. 3.6 Psal 33.6 Isa 63.9.10 in all ages of the world which of all men is to be receiued with a Rom. 12.3 wisdome and sobrietie which doctrine is b Clem. Alexand. Nullus est in verbo Cimmerius lib. Adhort ad Gent. Luther lib. de Seru. Arbitr Multis multa manent abstrusa non Scripturae obscuritate sed illorum cacitate simpliciter consitetur trinitatem quibus verò modis scriptura non dicit nec opus est nosse Iustin. Mart. li. confess fidei siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas in Trinitate intelligitur Trinitas in vnitate noscitur id verò quomodo fiat nec alios scrutari velim nec ipse mihi possum satissacere August de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis pater filius Spiritus Sanctus nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid inuenitur manifest as the Scriptures haue reuealed it c Isai 40.13 1. Cor. 2.16 as it is hid in God it is vnsearchable our reason cannot containe it our d 2. Chron. 20.20 Isa 7.9 August ep 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo vt semper quidem Deus doceat homo autem semper discat c. faith with reuerence must beleeue it To speake or thinke e Arnob. in Psalm 91. De Deo etiam vera loqui periculosum the trueth of God aboue our capacitie is dangerous in which sense the f Non loquendum de Deo sine lumine Pythagoras Laert. lib. 7. heathen said thou must not speake of God without a light Question 5. verse 6. What is meant by the firmament which is created in the middest of the waters THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakiah which is englished the firmament a Septuagin vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi res firma solida dicatur cum Hebraicè magis extensum significet ne cum ex aqua sit videretur infirmum Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a thing made strong by stretching out and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karah which is to breake in stretching out So that by this word firmament is signified first that this waterie matter which was grosse and thicke was in part by the word of the Lord extended abroad and by extension was made b Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sursum videmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens thinner and purer than before secondly being weake before by making it thinner c Iob. 37.18 They are said to be strong as glasse spread abroad that is to say cleere strong Vide Theodoret. quaest in Gen. 11. Beda Hexamer it was also made strong But what creature is this that is called the firmament Nothing else d August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos vnde c. but the heauens and the very ayre in which we liue For the matter what is it e 2. Pet. 3.5 It was made of water and continueth water as it seemeth f Theodoret. quaest in Gen. 11. Beda Hexam alij The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamajim i. there is water vnto many albeit in respect of the g Ex communi materia desumptum pro loci natura variatur quod terra est propinquius aër crassus humectans dicitur superius ignis ratione caloris denique supremum quod propriè coelum aether appellatur ob puritatem splēdorem vnicum tamen est firmamentum ex abysso communiter desumptum diuersitie of h Forma dat esse rei rem conseruat in esse forme in the parts thereof it is rightly called ayre fire heauen and whether water or aire or any other material existēs as wee are not i Chrysost Homil in Gen. 4. Nemo sapien● temerè asseuerauerit oportet enim magna modestia gratitudine ea quae dicuntur à nobis accipi rashly to determine wee ought to be more thankfull for the benefit than curious to search into the substance For the qualitie how strong Able to beare vp vnmeasurable waight in which respect he saith in the k Psal 104.3 Psalme Hee laieth the beames of his chambers in the waters For the quantitie how large In widenes spreading ouer the whole earth He l Psal 104.2 Isa 40.22 stretcheth out the heauens like a curtaine in deepnes from the highest circle of the starres vnto the face of the earth and of the sea In which we may behold the omnipotencie of God we to make a weake thing strong doe ioyne as it were the force thereof together and make it thicke God taketh the m The strength of the creature is the power of the Lord of whom they are and in whom they doe consist Coloss 1.17 weakest of all creatures the water and by displaying them and spreading them abroad did make them strong We doe build our houses vpon rocks and strong foundations and lay our chamber beames on walles of stone but God doth lay the beames of his chambers in the waters and himselfe doth walke n Psal 18.10 vpon the wings of the winde Wee are further to admire the wormanship of God herein who by the cleerenes thereof made it apt to conuey the light vnto vs by the purenes thereof made it meete for men to liue and breathe in and for the strength made it able to beare the clowdes o Iob. 36.26 27 c. with floods of water to moysten the earth Question 6. verse 7. What waters are they which are aboue the firmament THe firmament is two-fold or consisteth of two parts a God called

woman is the glorie of the man The answere is the ſ Fallacia à dicto secūdum quid ad dictum simpliciter argument is false and is to be denied yea the Scriptures in this agree with heauenly concord so farre are they from any contrarietie The Apostle denieth not t Cōciliatio 1. the woman as she is a creature to be in the image of God either in regard of the soule or of the bodie u 1. Cor. 11.8.9 Chrysostom Hom. in Gen. 8. Mulier autem gloria viri est Vir enim imperat mulier autem subiecta est Itaque quoniam iuxta rationem dominij non formae ad imaginem factus est ideo vir dominatur omnibus mulier autē subiecta est Ea propter dicit de viro Paulus c. Caluin Institut lib. 1. cap. 15. sect 4. Ad ordinem politicum rest●ingi hoc ex contextu patet but by comparison of the man in that she is a woman that is of that sex wherein she was made a helper to the man and therefore being created for the man and of the man she is inferiour to him and must needes be subiect x Gen. 3.16 1. Tim. 2.12.14 in this corrupted tabernacle Being therefore compared together in themselues the man alone is the image of God that is a greater image than the woman is because hee y Ambros in 1. Cor. 11 Chrysost in 1. Cor. Homil 26. Vir quidem non debet velare c. Principem enim qui ad regē accedit principatus insigne habere oportet ita mulier quoque contumelia viro est nisi subiectionis insigne habeat is more honourable and beareth rule the woman is the glorie of the man because she was made for him and in subiection to him z Ephes 5.22.23 as he is to the Lord. But being simplie considered as creatures there is no a Basil Hexam Hom. 10. Ne animum aduertas externo homini integumentum est hoc anima sedes intus sub velamine tenero corpore Anima sanè anima aequalis est in velaminibus differentia est difference but in their couering neither so farre as concerneth the image of God is b Galat. 3.28 August de Trin. lib. 12. cap. 7. Ad imaginem Dei quippe naturam ipsam humanam factam dicit quae sex● vtroque completur nec ab intelligenda imagine Dei separat foeminam there to be accounted male or female Question 15. verse 29. Whether God shewed his liberality as largely in prouiding foode for them as in creating them GOd giueth vnto them as saith the text euerie hearbe bearing seede which is vpon all the earth and euerie tree wherein is the fruit of a tree bearing seede And what could man desire more Yea what more had a The most exquisit Glutton that euer the earth nourished who vsed no cōmō meates but such as were marueilous rare and costly both fish and foule besides the braines of Peahens the tungs of Phaenicopteries such like his dogs lions were fed with Pheasants Partridge and birds Aelius Lamprid. Julius Capitolin Spartian in vita Sept. Seueri Sueton. in vitae Vitell. cap. 13. telleth the like of Vitellius Heliogabalus or Cleopatra in all their excesse of gluttonie except b Athenaeus Dipn. lib. 4. cap. 7. Plutarch in vit M. Antonij Plin. lib. 9. c. 35. affirmeth that Cleopatra to amend the cost of her banket supped vp a pearle of marueilous great price precious pearles or the flesh of beasts which while mens bodies were immortall c Rom. 5.12 Death raigned and entred by sinne because they were voide of sinne was no conuenient foode to nourish them Besides that such meates were not sanctified d 1. Tim. 4.5 by the word of God The word and ordināce of God e Deut. 8.31 Matth. 4.4 is it that addeth vnto bread the staffe of f Leuit. 26. ●6 Isai 3.1 bread whereby such meates being creatures voide of life doe feede our bodies and make them liue which stay or strength of bread when either it is nor added or else is taken away by God the creatures become vnprofitable and cannot g 2. King 6.27 helpe Now therfore the Lord doth here giue strength to hearbs and fruits of trees to be vnto man for nourishment In that he determineth not the same of flesh it is manifest hee gaue no power at that time thereto Which benefit of food bestowed on hearbs which bare their seede as Wheate Barlie Mill Rice h Sugar is not the seed of any hearbe but the fruit or pith of a reede or cane of Barbarie Madera c. Sugar and a thousand such with the fruit of trees as Apples Almondes Dates with as much varietie in that kinde was doubtles i Like as the bodies of men were much more beautifull by creation then now they are with al the ornaments of apparell a much more liberall gift and more abundant and also more profitable for the vse of man in the time of innocencie then whē after the flood the flesh of creatures was ioyned with them For sure it is the Lord bestowed this gift on Adam void of sinne the other was bestowed on sinfull creatures rather to supplie their necessitie then to minister abundance Neither may it be thought that vnto vs remaineth the whole gift bestowed on Adam either in varietie or goodnes of the fruit for then was there a surplusage added of the vse of beasts which cannot stand with the analogie of the scriptures k Gen. 3.17.18.23 Ierem. 5.25 which testifie that mans life is greatly impouerished through sinne and many blessings taken away which man through weaknes could not rightly vse Wherfore it is to be esteemed that much more varietie of l The scripture saith euerie hearbe bearing seede and euerie tree c. so that al of them no doubt were not only holesome but also pleasant whereas now very few in respect of the number of kindes are good for meate hearbes and plants were seruiceable vnto foode then now there are and the same m Pet. Mart. in 1. Cor. cap 8. Muscul in Gen. 1.29 Prudenter sentiunt qui terram si● d dil●uto dicunt corrupta● fuisse vt vix mediocrē●a●eamu● gustum primae illius benedictioni● imò statim post l●ps●m hominis iam degeneres viti●so● fructus pros●rie coepit more delicate pleasant then after n Gen. 3.17 the earth was cursed especially o Looke Gen. 7. 9. after it was drowned with the flood and thereunto that they were by the law of creation alwaies p Becausse the trees bare fruit at all seasons by the creatiō in regard whereof our Sauiour cursed the figtree for his barrēnes although the time of figges were not as then Mark 11.13.14 fresh new ripe and neuer decaying whereby men might be out of danger to loath them or to stand in want And in deede it may

1. de Paradiso cap. 14. Non solum sicut dij esse homines desierunt sed etiam qui quasi dij erant quibus dictum est ego dixi dij estis sui gratiam perdiderunt Fulgent lib. de praedesimas ad Mon. c 17 Qui concupiuit plus extra se minus factus est in se aboue the measure God had giuen him became vnto him miserie and infelicitie his body which was made to set forth the glorie of God l Matth. 5.28 so soone as the eye had seene the fruit with liking his hand had taken it his mouth eaten it his stomacke receiued it was euen as m Isai 30.14 Ierem. 22.28 a broken vessell which is profitable for nothing and therefore to be returned to the mould from whence it was The Lord foreshewed it to Adam in these wordes thou shalt die the death or after the Hebrue phrase in dying thou shalt die that is thou shalt surelie die or thou canst not but die plainely expressing the danger of the same How then commeth it to passe that both Adam and Heua so soone as they had tasted of the fruit gaue not vp the ghost immediatlie Doubtles thorough the singular mercie of the Lord tempered with his iustice They were presently partakers of both that the iustice of God might be fulfilled but yet not fullie that the Lord therein might declare his mercy Concerning the soule they who had separated thēselues that is their wisdome their wil were separate from God from the loue and fauour of God n Basil Hom. quod Deus non est author mali Quantum enim discedebat à vita tantum appropinquabaet ad mortem vita enim est Deus priuatio autem vitae mors quare sibi ipsi mortem per secessum à Deo Adam parauit August lib. de Spir. anim cap. 36. Viuit anima naturali vita etiamsi spirituali vita non viuat Sed talis vita mors est potius quàm vita quoniam mors peccatorum pessima Bernard ad Milites Templar cap. 11. Vita siquidem Deus animae sicut ipsa corporis which is the priuation of goodnesse and felicitie and the verie death and torment of the soule thorough o Chrysost Hom. in Gen. 20. Quis enim dic obsecro talem ad confessionem adegit Intelligit Cain Nullus alius quam conscientia ille incorruptus index Nam si nul ac in peccatum declinauerat statim insurrexit conscientia inclamansque ostendens peccatorum magnitudinē omnibus seipsam poenis obnoxiam fecit conscience of guiltines and feare of punishment this is the prison of the p 1. Pet. 3.19 soules departed and the chaines of Sathan wherewith q Iude. vers 6. hee is tied and reserued to the iudgement of the great day of which they are both partakers also whereby they are compelled to flie from God and Adam r Gen. 3.10 confessed hee was afraid And for the bodilie death it is gathered by some that the time thereof was set ſ Iustin. Mart. Dial. cum Trif Mille annos in mysterio designari intelligimus Vt enim Adae dictum est quo die c. S●imus enim mille annos non compleuisse Nouimus quoque dictum illud quod dies domini sit sicut mille anni huc pertinere Irenae cont Haeres li. 5 in respect of God to whom one day t Psalm 90.4 2. Pet. 3.8 is as a thousand yeres seeing no man euer liued a day in that account But rather in deed it was fulfilled u Heb. 2 15. Symmachus translateth the Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moth tamuth thou shalt be mortall Hieron Trad. Hebrae in Gen. but it signifieth that and more also as Exod. 19 12. 21.12 Leuit. 20.2.9 ● in that he was in bondage vnto death for as much as death it selfe x Theodoret in Gen. quaest 38. August de ciuit Dei lib. 13. cap. 23. Non ideo deb●t absurdum videri quia non eo prorsus die à corpore sunt soluti eo quippe die mutata in de terius virtataque natura atque à l gno vitae separati ne iustissima mortis in ijs etiam corporalis necessitas facta est cum qua nos necessitate natisum ●s began to wound their bodies in the day they sinned by hunger cold nakednes subiection to mortalitie losse of natiue beautie and such like that the verie life continued in so manie miseries may seeme to be y Aug. de peccator merit remissi lib. 1. cap. 16. Quamuis ergo annos multos ●o●tea vixerins illo tamen d●e mori coeperunt quo mortis legem qua in senitem veterascerent acceperunt Non enim stat vel ●●m●●● puncto sed sine intermissione labitur quicquid continua immutatione sensim curr●t ad fin●m non perficientem sed consumentem Gregor in euangel Hom. 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quam vita not life but a prolonged death Thus deepe did Adam drinke of the wine of the wrath of God That he died not the extremity of death behold how grace aboundeth in the Lord Adam now by sinne was made z Rom. 6.16 the seruant vnto sinne the wages whereof is death and condemnation the horrible paines and endlesse woes whereof no creature can endure Wherfore when Adam must die the iustice of God requiring it the Lord in his endles mercie a Irenae lib. 3. cap. 20. Quia enim non erat impossibile eum hominem qui semel victur ●●●at elisus per ●●●alentiā replasmare obtinere brauium victoriae Iteū autem in possibile erat vt salutem perciperet qui sub peccato ceciderat vtraque operatus est filius verbū Dei existens c. Si autem homo non vicisset inimicum hominu non iustè victus esset inimicus Rursus autem nisi Deus donasset salutem nō firmiter haberemus eā nisi homo coniunctus fuisset Deo nostro non potuisset particeps fieri incorruptibilitatis translated this death vnto his Sonne our Sauiour who b Ioh. 10.18 Galat. 1.4 willingly for the loue hee bare to man tooke on him to indure the punishment and making c Isai 53.10 his soule an offering for sinne the iustice of God by him was fullie satisfied the soule of Adam d Irenae lib. 3. cap. 34. Cum autem saluatur homo oportet saluari eum qui prior formatus est homo quoniam nimis irrationabile est illum quidem qui vehementer ab inimico laesus erat prior captiuitate passus est dicere non eripi ab eo qui vicerit inimicum ereptos verò filios eius quo● in eadem captiuitate generani Idem cap. 39. Sic hi scil Tatiani qui contradicunt saluti Adae nihil proficiunt nisi quod semetipsos haereticos faciunt aduocatos serpentis August epist.

99. Et de illo quidem primo homine patre generis humani quod eum ibidem soluerit 1. Pet. 3. ecclesia ferà tota consentit Idem Tertul. in fine lib. de poenitent Gregor epist. lib. 6. Epist. 31. ad Eulolaum Anast. reserued from death And for the bodilie death he wiselie made it a salue to heale his sore reseruing him a while as it were to bewaile his sinne and to wrastle with his enimie of whom he had bin foiled and after made it a passage into glorie So true it is that is spoken by the Prophet e Ezech. 18.32 I desire not the death of him that dieth saith the Lord and f Iam. 2.13 Psal 103. againe mercie reioyceth against iudgement Who is like vnto the Lord so good to those that waite for him as a father hee hath compassion of vs for he remembreth whereof we are made Question 11. verse 18. Wherefore it is said it is not good that man should be himselfe alone THe goodnes of the Lord hauing laded man with so much felicitie doth yet espie as it were a spot which might obscure the perfection of his happinesse and that was that man was a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lebado one without a second of the same kinde Ierem. 49.31 Lament 1.1 Zachar. 12.12 himselfe alone But how could hee be alone who had the presence and dominion of so b Gen. 1.28 manie creatures yea how could he be alone that had the c Ioh. 16.32 comfortable presence of God himselfe wherfore hee was alreadie d Psal 16.11 exceedinglie blessed so that to haue a help could alone augment his blessednes The meaning therefore is as if God had said there lacketh yet something to make vp the full felicitie of man and that is a help which may be with him God said it is not good not as men doe e Tertul. contr Prax. Non vox sonus aër offensus intelligibilis auditu speake by voice but in his counsaile that is f August de Gen. ad lit lib. 9. cap. 2. Vtrum temporaliter c. Luth in Gen. com c. 2. euen the holie Trinitie did find it know it and define it in his wisedome to be not good That which is called good is so accepted g Arist. rhetoricor ad Theodect lib. 1. cap. 6. Vt virtutes vera voluptas diuitiae c. Cic. offic lib. 1. because it is eyther h August cont Faust lib. 22. cap. 27. Angeli habent contemplationem actionem suam aeterno imperio liberaliter quia suauiter seruiunt nos verò iustè viuimus si ex fide viuimus quae per dilectionem operatur habentes spem ipsius iustitia perficiendae vsque ad quandā ineffabiliter suauissimam saturitatem pleasant or i 1. Tim. 4.8 profitable or k Ambros offic lib. 2. cap. 3. Nihil autem bonum scriptura nisi quod honestum asserit Et vtile sanè iucundum sine honesto mala sunt honest and whatsoeuer hath these three properties vnited the same is said to be simplie good and if it haue but some part of these then is it good in part and not simplie or absolutely so He created Adam good and yet he said it is not good both these may l As partly good partly not good at this time good at other times euill truely stand together But the time must be considered also the m For seeing the Lord did not create all men at one instant as he did the Angels but in the loynes of Adam disposed them therefore whatsoeuer belonged vnto mans nature by creation was placed in the person of Adam from him to be communicated to his children person of Adam to the end we may discerne how and wherefore it is not good In respect of the time either past or present it was not good that is in part not good or not so fullie good but the same by adding of a helpe might be increased that is to say mans state might be bettered by ioyning of an help for although in regard of that which was iust and honest n The Chaldee Paraphrast expoundeth good apt conuenient right agreeable to the rest it was good euen man was good as he was first created as fullie good as afterward hee was hauing pleasure and profit also ioyned in abundant measure yet in respect o Chrysost in Gen. 14. Vt non solum honestè sed commodè viuat But from this place the Iewes aboundantly cōmend the state of marriage saying he is not a whole man that is without a wife that he is without good without ioy without blessing without dwelling without lawe without peace being now growne superstitiously in loue with marriage as sometime they were of Images of that pleasant good profitable which man was to receiue by the societie of his wife the maiestie of God affirmeth it was not good which perfection of goodnes all liuing creatures man excepted had receiued both of societie in their kind and power to increase their kind but in respect of the time to come it was simplie not good that is to say not p Ierem. 29.6 honest as it is a branch of iustice q Prou. 18.22 not profitable not r Prou. 5.18.19 delightfull for man to be himselfe alone Not honest because ſ Deut. 32.4 Matth. 18.14 it was not iust that there should be wanting so many reasonable creatures of the nature of Adam as t Ephes 1.4 the Lord had decreed should be vnto his glorie Not profitable for as much as no creature could u Vers 20. August de Gen. ad lit lib. 9. c. 3. Nihil aliud probabiliter occurrit quàm propter filios procreandos sicut adiutoriū semini est terra non video quid prohibere potuerit vt essent ijs etiam in Paradiso honorabiles nuptiae be an help meet for Adam neither could Adam increase and multiplie without an help Neither could it haue bin so delightfull vnto Adam to haue bin partaker of his happines if he had not receiued as it were x Aristot Ethicor. lib. 9. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem magnor moral lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt igitur seipsum esse est vnicuique expetibile sic amici esse vel id quo frui amico possit similiter Esse autem ideo est expetibile quia sibi bonum esse ipsum esse sentit talis sensus per seipsum incundus est Eccles 9.4 another selfe with whom to haue taken solace and reioyced Whereby in the second place it followeth that by the name of man or Adam is meant y The name Adam is often in Scripture in the Hebrue tongue vsed for Man as a common name to all as Psal 49.2 Ezech. 2.1 c. not only that singuler person who was alreadie formed but z Caluin in Gen. 2. Non tamen

ideo scitur à Deo antequam fiat August in Euang. Iohn tract 53. Deus futurorum praescius per prophetā praedixit infidelitatem Iudaeorum sed non fecit neque praescisset mala eorum nisi ea haberent Non autem ideo quenquam ad peccandum cogit quia futura hominum peccata praenouit illorum enim praesciuit peccata non sua Damascen Orthodox lib. 2. cap. 30. they are certaine vnto him because he doth decree to suffer them therfore they belong not vnto him because hee doth neither doe them nor allow them This foreknowledge therefore of the Lord of the fall of the Angels or the sin of Adam was no more the cause of the fall of them then the foreknowledge of a wise Phisition is the cause of the daunger of his patient for as the disease is the cause of the sickemans death so the freedome of election or will in Adam e Chrysostom Hom. in Gen. 14. Sed scire possit quod lapsus ille ex desidia fuerit ioyned with his negligence was the cause of the sinne of Adam and the freedome of election in the Angels when they f August de ciuit Dei lib. 12. c. 6. Cum causa miseriae malorum angelorum queritur ea merito occurrit quod ab illo qui summè est auerfi ad scipsos conuersi sunt qui non summè sunt chose a separation from the state wherein they were was the cause of the ruine of them But the Lord had giuen them g Tertul. contr Marcion lib. 2. Probat ab imagine Dei à lege data homini Non enim inquit poneretur lex ei qui non haberet obsequium debitum legi in sua potestate nec rursus comminatio mortis transgressioni ascriberetur si non contemptus legis in arbitrij libertate homini deputaretur grace wherein they might stand gifts aboundant whereby as it were to maintaine their standing And hee gaue it them with freenes of will that h August Enchirid. cap. 30. Liberaliter enim seruit qui sut Domini voluntatem liberaliter facit they might stand of their owne accord i Coloss 1.17 in him But why will one say did he giue them free will seeing hee knew before that they would fall away and not rather immutabilitie of will that they could not fall The same might aske why he made thē not Iehoua to whom k Malac. 3.6 Iames 1.17 only it belongeth to be immutable For the goodnes of the Lord is in himselfe wherby he cannot but be good for euer because his goodnes is in himselfe but the goodnes of the creature is in the Lord because hee consisteth l Coloss 1.17 Iren. lib. 4. c. 75. Perfectus enim est infectus hic autē est Deus Oportuerat autem hominem factum augeri auctum corroborari corroboratum multiplicari multiplicatum cōualescere conualescētem verò glorificari glorificatum videre suum Dominum Respondet obiect c. 72 Sed oportibat inquit eum neque angelos tales fecisse vt possent transgredi neque homines c. in the Lord therefore can be good no longer thē he doth continue with the Lord. Again it m Tertul. in Marcion lib. 2. Vt ita demum bonus consisteret homo si secundum institutionem quidem sed ex voluntate iam bonus inueniretur quasi de proprietate natura Basil Hom. quod Deuo non author mali Itaque nec Deo gratum est quod coactum est sed quod ex virtute rectè geritur virtus autem ex voluntate fit non ex necessitate was for the good of the creature to haue libertie of electiō in it self to the end that for chusing good it might receiue a n 2. Tim. 4.8 Theodoret quaest in Gen. 36. crowne and might be known to loue the Lord freely for his goodnes sake But the Lord foreknew that thorough freedome they would fal True but he gaue them gifts according to their seuerall kinds so much as creatures could containe that they might not fall which gifts were sufficiēt to haue let them frō the fall with freedome of choice that they might choose also not to fal But he might haue preserued man from fal likewise the angels and therfore some wil think he ought to haue preserued them from falling In deed hee was able o August de Gen. ad lit lib. 11. c. 10. Sed posset inquit etiam ipsorum voluntatem in bonum cōuertere quoniam omnipotens est potuit planè Cur ergo non fecitè quia noluit qua●e autem no●uit penes ipsum est to haue let the fall of mā but he might iustly also suffer them to fall which would of their owne accord abuse his endles mercy Neither was he bound with dutie or with iustice to let the fall for p Mat. 20.15 Rom. 4.4.5 hee oweth dutie vnto none which giueth vnto euerie creature that they haue neither was it q Tertul. lib. 2. in Marcion Necessarium homini liberim arbitrium ne totius mundi possidens homo non in prim sui possessione regnares aliorum Domin●s sui famulus Quare si Deus à libertute semel comcessa homini secederes id est contineres in ipso quo minus homo male libertate sua frui aggressus in periculum laheretur siue colubrum à congressu foeminae arceret nonne exclamaret Marcion ô Dominum futilem instabilem infidelem rescindentem quae instituit Cur permiscrit liberum arbitrium si intercedit c. meet that he should haue q Fulgent de praedest cap. 13. Iustè deseritur it deo qui deserit Deū Et quia homo deserens Deum peccate deserens pe●atorem Deus iustitiam seruat Quid autem magis iustū quàm vt ille qui desiderio peccandi iam peccat pro eo quod desiderans peccare ipse sibi noxius efficitur semetipsum peccato suo laedere permittat hindred it forasmuch as he was able r Rom. 9.22.23 August de Gen. ad lit lib. 11. cap. 4. Etiam sic ostenderet animae superbae ad eruditionē futurorum sanctorū quàm rectè ipse vteretur animarum voluntatibus etiam malis cum illae peruersè vterentur naturis bonis of the fall to raise more goodnesse by the power of his goodnesse then Sathan or man could procure euill through their maliciousnes or negligence Wherefore those men commit infamous blasphemie which teach either that the Lord did not foreknow the fall of man or if hee knew it that hee did not iustlie suffer it or seeing he suffered it that hee was in any sort the cause thereof The Lord therefore certainelie foreknew the fall of man and most iustlie did decree to suffer it for manie causes some hidden ſ August de Gen. ad lit lib. 11. c. 4. Si ergo quaeritur c. Aliitudinem quidem consilij eius p●netrare

Saxo-Britains in England and Valasca a Queene of Boheme caused many women of their countrey to kill their husbands In like sort the daughters of Danaus wicked women for sorrowes of child-birth and subiection vnto men abhorre the vse of mariage and as instruments of sathā commit their husbands to death And how equal that the woman who by vsurping authoritie ouer the man had caused him to sinne should now be made a subiect vnto him whom b Vers 17. Chrysost Hom. in Gen. 17. shee had vnhappilie ruled and should lose her libertie that would not rightlie vse it Also how c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad β. conuenient for our infirmitie it is that d Hest. 1.22 the man should be chiefe in his owne house and should gouerne and rule the wife examples of the contrarie in e 1. King 11.4 Salomon f 1. King 21.23 Ahab g Mark 6.24.26 Ioseph Antiq. lib. 17. cap. 15. Herode h Cornel. Tacit. lib 1. Liuia the wife of Augustus rooted out the posteritie and kinred of her husband to prefer her owne Liuia grauis in Remp. mater grauis domus Caesarum No. uerca c. Augustus i Agrippina the wife of Claudius imp contriued her husbāds death by poyson to obtaine the Empire for her sonne Suet. in vita Claud. c. 44. Plin. lib. 32. cap. 22. Per bl●nditiarum tilecebras p●●●ectum in amorem and others beside daylie experience doth plainely proue By this place of Scripture women are to know that the fountaine of their sorrowes are k Malam culpae progignit malum poenae their sinnes Secondlie that in daunger of childbirth l Gen. 25.21 they haue accesse by prayer vnto the Lord forasmuch as it is of him onely to increase or moderate their paine Thirdlie in ruling not to passe the bounds of obedience vnto their husbands although it be to m 1. Pet. 2.18 3 5.6 cruell and vnciuill husbands for the n 1. Pet 2 13. Lords sake and in o Ephes 5.21 the Lord and seeing in libertie shee ouerthrew his happines when she should haue beene his help now in miserie for amends sake the woman should indeuour by p Tit. 2.4 5. 1. Tim. 3.11 faithfulnes q Tit. 2.5 obedience and loue to be vnto the man a r Prou. 14.1 wise ſ Col●ss 3.15 Amiable such as deserue to be beloued pleasant t Prou. 31.16 c. carefull and comfortable help So u Prou. 5.19 mē likewise are taught not to adde vnto the x Psal 69.26 sorrowes of them whom God hath smitten but in wisedome as the instruments of God to relieue and comfort them the husband by bearing with so farre as he may y Rom. 12.18 Gregor in Pastoral part 3. admon 28. in godlinsse the infirmities of his wife z 1. Pet. 3.7 and honouring her as the weaker vessell gouerning and louing her as a Ephes 5.28 the soule if it were not corrupted would doe the bodie but yet gouerning seeing b 1. Tim. 2.12 1 Pet. 3.1.7 God hath so commaunded and hath so greatlie punished neglect of gouernment And seeing this is c Ephes 5.33 Hieron Comment in epist. ad Tit. cap. 2. Et cum caput mulieris sit vir caput autē viri Christus quaecunque vxor nō subijcitur viro suo hoc est capiti suo eiusdem criminis rea est cuius vir si non subijciatur Christo capiti suo his ordinance that disposeth all in wisedome those women that will not be subiect to their husbands obeying the voice of God d Psal 9.17 Bernard Serm. 10. Ibi clamabit pilosus ad pilosum vnus ad alium daemon ad daenionem percute dilacera interfice velociter spolia infer prunas ebullientibus impone lebetibus shall for reward be subiect to the diuels and hellish torments the men also that will not gouerne are iustlie depriued of obedience and shall giue account of their negligence to him that gaue them power But those that by crueltie and iniurie prophane this ordinance what wil they answere when the Lord e Iob. 31.13.14 Coloss 4.1 standeth vp to iudgment Question 12. verse 17. Wherefore the Lord cursed the earth and not man when man had sinned ADam who was the last in sinne is punished the last His sinne at the length for all his hiding places and excuses a Numb 32.23 doth finde him out Whereby we learne that not anie one of the wicked generation b Prou. 16.5 shall in the end escape Gods iudgement The Lord also doth lay against him his sinne before his punishment shewing thereby c Ierem. 5.25 Hose 14.2 that sinne is the cause of all his misery declaring also d Exod. 23.7 Deut. 17.6 that none should be punished eyther without or aboue desert which is for e Chrysostom Hom. in Gen. 17. Quo etiam nos docet vt quando nos reos condemnamus non tam crudeliter illis loquaemur neque ferina in illos vtamur saenitia sed longanimiter misericorditer agamus vtpote nostra ipsorum membra condemnaturi suppliciumque misericordia temperantes Non enim frūstra tanta verborum humilitate nostrae ruditati congrua vtitur diuina scriptura sed verbis crassiamulari nos debere Dei misericordiam docet iudges and Magistrates a notable example of doing iustice The crime alleaged is because thou haste obeyed c. Not for that thou hast obeyed but because thou hast obeyed and hast eaten and because thou hast eaten of the tree whereof I commaunded thee thou shouldest not eat of it the fault therfore is not that Adam loued his wife and heard her voice but that hee loued her f Bernard Parui Sermon 5.27 Peccauit autem nimis diligendo vxorem non quia eius voluntatem fecit sed quia eam voluntati pratulis diuinae so much that he obeyed her more then God and the same had testified by a manifest breach of Gods commaundement wherein was ioyned vnthankefulnes incredulitie pride couetousnes rebellion and manie other sinnes of which wee haue alreadie spoken Wherfore although wee g Pro. 19.20 24.6 ought to hearken vnto counsaile yet h Pro. 1.10 Chrysostom Hom. in Gen. 17. Audiant viri audiant mulieres illi quidem ne ferant mala consulētes ha autem vt ne talia consulant Nam si hic culpa in mulierem reiecta nullam veniam assecutus est qualem tu poteris habere c. wee must beware of wicked counsaile Men i Ephes 5.33 ought to loue their wiues and be k 1. Pet. 2.13 subiect to superiours or els they l Rom. 13.1.2 despise the ordinance of God but must withall take heede that they honour not m 1. Sam. 2.29 anie creature n Isai 44.6 42.8 with the Lord to loue it o Philip. 3.19 Coloss 3.5 as the Lord or to obey

Nec mihi Abraham cateros quos in veteri testamento diuites legimus exemplo proponas qui diuites ingressi sunt regna coelorum cum ipsis diuitijs ad bona vtentes opera diuites esse desierunt imo cum non sibi sed alijs diuites fuerint dispensatores magis Dei quàm diuites appellandi sunt condemne the righteous if God increase their wealth seeing God hath set it downe as a punishment not a commaundement In the sweat of thy face thou shalt eate bread which in mercie he may take away from whom he will Fourthlie that o Rom. 3.3 4.5 2. Pet. 2.12 we do not acuse the truth of God because all men doe not labour for liuing in pouerty For as we are said to labour when our hands and feet doe labour so p Eph. 4.25 mankinde may be said to labour when most part thereof doth labour and none is free from q Iob. 5.7 Eccl. 1.14 labour care sorrow sickenes death Fiftlie that wee forsake not the fellowship of Gods children for r Mat. 10.28.33 Psal 73.13 worldlie punishments for whose sake ſ Heb. 12.6.7 c. chieflie they are allotted to the world forasmuch as they are t Heb. 12.10 c. August de ●eccat merit remiss lib. 2. c. 33. Deus ea● ad certamen fidei sinit manere vt per illas erudiantur exerceantur proficientes in agone iustitiae Cum tamen constat propter peccatum quod admiserant illos à Deo primos homines intentatas poenas audisse atque meruisse wholie taken away from them from being punishments and remaine but exercises for the godlie u Hose 5.15 Calu. in Gen. 3. whereby to prouoke them to repentance and to beware of sin Sixtlie seeing the earth is cursed for our sinnes let vs x Matt. 6.33 Author oper imperf in Mat. Hom. 16. Tu ergo quaere iustitiam non decrit tibi panis seeke the righteousnes of God wee shall not want conuenient food He that is faithfull hath promised to all his children y 1. Cor. 10.13 Heb. 13.5 I will not leaue thee nor forsake thee Seauenthlie we are to vnderstand that death commeth z Rom. 5.12 August de Peccat mer. remiss lib. 1. cap. 2. Proinde si non peccasset Adam non erat expoliandus corpore sed supernestiendus immortalitate Idem de ciuit Dei lib. 13. cap. 15. Leo de nat Dom. Serm. 4. Quam naturae sua speciosissimam dignitatem si per obseruantiam legis datae perseueranter excoleres ipsam illam terreni corporis qualitatem ad coelestem gloriam mens incorrupta perduceres Contra Pelagianos Scotum Simplicium argum 22. not by creation but by sinne and therefore as by sinne it entred so by the righteousnes of Christ it shall a 1. Cor. 15.21 be taken away Question 14. verse 20. Wherefore Adam called the name of his wife Heua as it seemeth immediatly after the punishment laid vpon him BEcause as saith the Scripture shee was the mother of a Onkelos paraphrast Chald. Quod sit parēs omnium hominum Rabb Leui ineptè allegorizat fuisse matrem omnium viuentium dictam etiam brutorum matrem appellatam ob mentis ruditatem stuporem quòd terrestria saperet non coelestia all liuing wherein there may be gathered a double reason The one of thankfulnesse to God for the sparing of his earthlie life wherein although himselfe was mortall yet by posteritie in respect of humane kind b Alia enim iuxta totū partes sunt aeterna scilicet permanentia vt coelestia alia iuxta tota se aeterna sunt iuxta partes autem generationi corruptioni sunt obnoxia Sicut quatuor elementa genus hominum Philopon in Arist. de generat eorr lib. 1. he should euer be continued in life therefore her name was Chaua c Hieron Trad. Hebrae in Gen. Chaua enim transfertur in vitam quare vita fuit appellata Et est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaua à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah Iod in vau mutata ne cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah confunderetur quod est anima that is in English life or liuing The second of faith d Irenae lib. 3. cap. 39. Mentiuntur ergo omnes qui Adae saluti contradicunt semper seipsos excludentes à vita eò quòd non credunt inuentam onem quae perierat Si autem illa non est inuenta adhuc possidetur in perditione omnis hominis generatio mendax ergo is qui hanc coecitatē induxit Tatianus because he imbraced the promise of the womans seed For seeing wee finde no monuments in Scripture of Adam and his wife after the promise bestowed on them but e Gen. 4.1 25.26 as of godlie and vertuous Patriarkes we may be bold to vnderstand this action as a fruite of grace f Respondetur Caluino in hunc locum not of corruption His meaning therefore was to commend the bountie of the Lord for a monument of mercie shewed on him in sparing his life he calleth her by the name of life and that most worthilie in respect of faith Hitherto she might rather haue bin called death then life because by transgressing she had beene the cause of death yet now the goodnesse of the Lord g Chrysost in Isai 6. Hom. 4. Sed aijs è Paradiso me expulit Verùm eadem te in coelos induxit had made of the meane by which sinne had entrance the meane by which againe it is h Ioh. 1.29 1. Ioh. 2.2 expelled And for as much as the seed was promised to breake the Serpents head he beleeued he should be restored vnto life by the same seed which should also giue i 1. Tim 1.15 life to the world Herein also the man beginneth in godlie sort k Chrysostom Hom. in Gen. 14. Nominis impositio monstrat manifestè dominium to practise that authoritie which God had giuen him ouer his wife in calling her as it were l Isa 4.1 For in the same sense might Adam be called the father of all liuing but the Lord who only had ouer him authority gaue him a most significant name of the matter of his originall Earth Gen. 5.2 by his own name which is a token among men of their preheminence and the woman in receiuing it declareth her obedience Which godlie example the more ancient it is the more worthie to be followed both of man and wife especiallie to be obserued in this degenerate and declining age in which the duties of marriage societie are seldome and but slenderlie regarded Question 15. verse 21. How it is said that the Lord God clothed the man and his wife TO let passe their a Origin in Gen. Referente Methodio apud Epiph. Heraes 64. Item Epist. Epiphan ad Iohn Hierosol Gregor Nissen opinion who expound it as an allegorie and not a

knew before was meant and practised Doubtles his death was precious in the sight of God as x Psal 116.15 is the death of all his Saints and the Lord was as able to haue deliuered him as hee was to saue y Gen. 32.6.9.25.28 33.4 c. Iacob from the rage of Esau or the z Dan. 3.22.25.27 three children from the firie furnace But the Lord who hath created z Prou. 16.4 all things for himselfe will aboue all other a Leuit. 10.3 Psal 48.14 be glorious in his Saints sometime b Psal 10.3.4.12.13.14 22.1.2 c. by his patience in their suffering sometime by c Exod. 14.17.18 2. King 19.32.35 his power in their deliuerance as hee seeth it most meet d Isai 6.10 Ephes 1.11 in the counsaile of his will In those which suffer he hastneth their immortalitie e Cyprian Successo Epist 82. Peto vt singuli ex nostris nō magis mortem cogitent quam immortalitatē Et plena fide ac tota virtute Domino dicata gaudeant magis quàm timeant in hac conf●ssi●ne in qua sciunt Dei Christi milites non opprimi sed coronari which is more to be regarded then their death hee sheweth them more mercie forasmuch as he vouchsafeth them f August de ciu Dei lib. 22. cap. 30. Quod sint futuri gradus praemiorum non est ambigendum Atque id etiam beata ciuitas illa ma●num in se bonū videbit quod nulli superiori vllus inferior inuidebit sicut nunc non inuiden● Archāgelis angeli caeteri tanquam nolis esse vnusquisque quod non accepit Tertul lib. ad Martyr E●hortas Bonum agonem subituri estu in quo Agonothetes Deus viuens est Xystarches Spiritus sanctu● corona aeternitatis Brabium angelicae substantiae politia in coelis gloriae in secula se●ul●r●m a greater Crowne In those whom hee reserueth hee respecteth their g Cyprian de Mortalit Nec enim Deus sanguinem nostrum sed fidem quaerit Nam nec Abraham nec Isaac nec Iacob occisi sunt Allud est enim Martyrio animum deesse aliud animo defuisse martyrium faith and not their blood their desire not their deed and in steed of one hee trieth their valour with manie temptations So that whether they suffer for his sake or are deliuered by his power h Philip. 3 10. they are therein conformable vnto the death of Christ For this remaineth a foundation in his secret counsaile i 1. Tim. 3.12 Caluin ibid. Constat multos fuisse pios qui nec exilium vnquam nec carcerem nec sugam subierint Sed non vna est ratio qua Satan persequitur seruos Ch●isti sed tamen omnino necesse est omnes qualicunque modo habere sibi infertum mundum vt eorum exerceatur fides probetur constantia Hieron ibid. P●om ●e timendum nobis est ne non pie viuamu● qui nih●l patimur propter Deum That all that will liue godlie shall suffer persecution And here the wisdome of the Lord did chuse Abel as his instrument of much instruction vnto the world First by the example of so innocent a life finished with so lamentable death hee sheweth k 1. Pet. 4.17 that iudgement must begin at the house of God l Ibid. Si autem à nobis c. terrifying thereby the wicked world of sinne Secondlie seeing Abels righteousnes was left in m The reward of our good works the scripture euery where speaketh of as Matth. 10 41.42 but the wages of our workes or merit of them is no where found nor no other acknowledged but death Rom. 6.23 this life vnrewarded it gaue assurance vnto those that by faith did acknowledge the righteousnes of God that n Luc. 16.9 he was receiued into euerlasting habitation and o Heb. 11.35 made partaker of a better resurrection Neither was it losse to Abel thus to be depriued of his life seeing he did p Philip. 1.21 2. Cor. 4.17 Chrysost Hom. Quod nemo laeditur nisi à seipso Mors ipsa dic mihi quid nocuit iustissimo illi Abel mors amara acerba mors parricidio illata non homicidio nonne ob hoc in omni orbe terrarum canitur celebratur Abel nonne ad beatitudinem perduxit afflictio huius mundi coronat ei in aeternum parauit exchange it for immortall glorie and q Isai 65.5 Eccles 7.3 receiued a name for euer in the Church of God better then of sonnes and daughters But wherefore doth the Lord enquire for Abel r Tertul. in Marcion lib. 2. Nec incertus admissi nec ignorāt loci whose estate he knew before he asked First to teach by Caines example that all the wicked must ſ 1. Pet. 4.5 Inde vers 15. shortlie giue account of all their euill words and deeds Secondlie to giue occasion t Ambros de Cain lib. 2. cap. 9. Ita peccātes admonet ad poenitentiam confessio enim poenarum compendium est vnto Caine either to confesse his fault and to craue u Ierem. 31.18 repentance and pardon for his sinne or else to x 2. Cor. 2 15.16 Tertul in Marcion lib. 2. Sed vt ille haberet potestatem ex eadem arbitrij potestate spōte negandi delicti hoc nomine grauendi encrease his fault by resisting stubbornelie his offered grace But how graceles was the caitiffe to returne the Lord such a brutish answere In whom wee may see the image of y Psal 14.1.3 Rom. ● 10.12 c. Hieron commentar in Matth. 27. Qui diuersas naturas conantur introducere dicunt Iudam proditorem malae fuisse naturae nec electionem Apostolatus potuisse seruare respondeant quomodo natura mala egerit poenetentiā the world if it be not z Psal 51.10 restored or a Gen. 20.6 staied by the Lord. In whom we may also see how b Iam. 1.14.15 lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth forth death His heart was wicked c Isai 48.8 Psal 14.1 through concupiscence d Psal 26.6 and not clensed before his sacrifice He was therfore wicked in sacrificing wicked in conceiuing murder wicked in committing murther wicked in despising the Lords admonition wicked in his answere in lying and blaspheming The same poison of corruption e Rom. 3.23 Origen in Matth. cap. 13. ver 47. Et hic igitur regnum coelorum simile est sagenae missae in mare non quemadmodum quidam opinantur qui docent verbo naturas subiectas esse diuersas malorum scilicet iustorum qui sub rete venerunt nam huic intellectui repugnant omnes scriptura is common to all the sonnes of Adam and sheweth it selfe as occasion is giuen vnlesse it be purged f Matth. 3.11 Ioh. 3.5 August contra duas epist. Pelag. lib. 3.

longer life and better able to resist things contrarie to health Thirdlie because they were r Ioseph Antiq. lib. 1. cap. 4. of temperate and sober diet not giuen so much ſ Hieron contr Iouin lib. 2. Nemo vno aut duebus cibis ijsque vilibus vsque ad inflationem ventris oneratur to fleshlie appetite nor mixing their meat with such varieties but content t Author quast orthodox in oper Iustin. Martyr quaest 119. Perspicuum est neque Abelē ita pauisse gregem vt non ederes lac gregis eius neque Cainum ita coluisse terrā vt non ederet fruges eius Chrysost Hom. 27. in Gen. 9. with simple food which the aboundance of the earth brought forth vnto thē Fourthlie because the fruits of the earth were much more nourishable and healthfull u See farther in the second and third question of the 9. chapter before the floud then afterward they were either thorough the waters of the sea bringing barrennes and saltnes to the earth and to the fruits thereof or for that the Lord had giuen vnto man more libertie of food the fruite of the field was not so necessarie Neuerthelesse whosoeuer shall be mooued with probabilities or reasons or authorities of men rather then with the certaine authoritie of the Scriptures cannot thereby be x Isai 7.9 Rom. 10.17 Heb. 11.3 established in faith because hee refuseth to be taught of God Question 3. verse 22. What meaneth this Henoch walked with God THis godlie Patriarch is by three arguments commended in the Scripture First a Vers 22. that he walked with God Secondlie that b Iud. vers 14. he was a Prophet Thirdlie c Vers 24. Heb. 11.5 that God tooke him away that he should not see death To walke with God is the same as to walke d Gen. 17.1 Hilar. in Psalm 118. Sin Omnes viae meae in conspectu tuo c. Agens Propheta sub iudice scrutatore cordium Deo in custodia mandatorum testimoniorumque Dei permanet non vias seculi non vias vitiorum impietatis incedit Nam quodcunque vita sue iter egerit adeo tam probabile tamque innocens agit vt conspectu Dei diguum sit c. before God or to walke in the e Luc. 1.6 law and commaundements of God which is to say in his f Psalm 119.59 139.17.18 Isai 8.13 walking and his waies in his g Act. 24.16 conscience words and deedes to haue the Lord and his commandement with him or h Psal 139.4 Heb 11.27 Hieron cont Pelagian dial 2. Vt nunquam securus sis sed omni obseruantia custodiaes cor tuum vt consi●tres c. before his eyes The verie wicked cannot but walke with God in respect of his i Isai 66.1 Ierem. 23.24 presence who filleth heauen and earth and searcheth out k Psal ● 9 139.3 their words their actions and the secret corners of their hearts yet because his iudgements l Psal 10.5 are farre aboue out of their sight and they as foolish as the m Iob. 39.20 Plin. lib. 10. cap. 1. mira eorum stoliditas cum colla f●utice o●culta rint latere se exist● mantium cum ipsi altitudinem equitis insidētis equo prae magnitudine eacedunt Ostriche or the woodcocke doe thinke themselues are hid because they see not him they are not said to walke with God but rather n Gen. 4 16. to depart out of his presence But it may seeme that to walke with God is to be voide of sinne forasmuch as he was taken vp and the Scripture witnesseth that no vnrighteous person o Psal 5.4 shall inherite the kingdome of God It doth not signifie to be voide in act from sinne for the Scriptures plainely teach as well by p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 Matth. 26.72 example as by q Eccles 7.22 Rom. 3.19 testimonie that no man is voide of the act of sinne yea rather the contrarie is plaine by Noah who is r G●n 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthhalec vt est in coniugatione hithpael si nificat quod sese compo●●t ad ambulan ium cum ●●eo Vel vt scriptura lo u●tur apposuit cor he set his heart to se●ke God also said to walke with God notwithstanding he is ſ Gen. 9 21. spotted with that infamous sinne of drunkennes Wherefore to walke with God doth not signifie to be voide of sinne but t Psalm 119.106 Act 11.23 Ambros comment in Luc. cap. 9. Dominus non obsequiorum speciem sed puritatem quaerit affectus August lib. confess 8. cap. 8. Nam non solum ire v●rumetiam peruenire ill●c nihil aliud erat quam velle ire sed velle fortiter integrè non semisauciam hac atque hac iactare voluntatem parte assurgente cum alia parte cadente luctante with a purpose of hart to auoide sinne In which respect albeit the rest of the Fathers whose genealogie is reckoned u Hebr. 11.13 being godly men did also walke with God yet of Enoch it is expressed and x Vers 22. 24. repeated either because the y Nehem. 7.2 spirit of regeneration was more excellent in him or that his labours might be commended forasmuch as so noble a z 2. Tim. 2.5.6 reward is testified Enoch walked with God after he begat Methusala Before he begat Methusala saith a Precopius Gaze. in Gen. 5. Improbum flagitiosum ante natum Methusalem Et istud andet con●e●tare ne viro coniugato tantum praeconium cum scripturis ascriberet one of the Church of Rome being an infamous and wicked person he afterward repented Why should so fond a gesse be vttered if it were not to boulster vp the praise of single life beyond the boundes of Scripture perhaps then afterward he forsooke the fellowship of his wife as they b Nicephor Histor. Eccles lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assert●res Methusalem inquit Scriptura vixit centum octoginta soptem annos genuit Lamech Methusalem qui tamdiu in virginitate permansit videtur fuisse vir magnae deuotioni inquit Carthusian in Gen. 5. Huic satisfacere potest August de ciuit Dei li● 15. c. 20. Qui ex hoc mouetur inquit meminerit duobus modis istam solutam esse quaestionē aut de s●ra pubertate proportione tā longa vitae aut de filijs qui cōmemorantur in generationibus quod non fuerint primogeniti affirme that Peter did liued a virgin No no saith c Hom. in Gen. ●1 Aud●ant mariti vxores d●scant iusti virtutem nec putent nuptias in catosa esse quo minus quis Deo placiat nam idcirco diuina scriptura semel atque iterum id significauit dicens genuit Methusala tunc pla●uit idem ingeminat

So was Heracl●tus Laert. lib. 9. Mil● Crot●niates torne of Wolues Pausan in Arcadicis and Menpricius a King of England c. in their rage and hunger deuour men is c Caesarius Adm●n 6. Percutitur hac animaduersione peccator vt moriendo obliuiscatur sui qui vinē● oblitus est Dei. for the punishment of man who hath by sin d Rom. 8.29 subdued the creature vnto vanitie and to represse e August Tract in Euangel Iohn Populum Pharaonis superbum potuit Deus domar● de vrsis de leonibus de serpentibus muscas ranas illis immisit vt rebus vilissimis superbia domaretur their pride and securitie that seeing they will not feare the Lord they should feare the creatures of whom they thēselues are feared and learne by the daunger f 2. King 2.24 Dan. 6.24 compared with Isai 38.12.13 Psalm 50.22 of falling into the power of them how g Heb. 10.31 fearefull it is to fall into the hands of God That righteous men doe h 1. King 13.24 Ignatius Euseb Eccles Histor. lib. 3. cap. 32. Hieron in Catalog Who whē he heard the roring of the Lions spake thus I am the wheate of Christ I must bee ground with the teeth of these beasts and be made pure manchet for my maker Come fire come crosse come beasts come breaking of bones with diuisiō of my members or beating to peeces of all my whole bodie let come what will come euen all the torments of the diuell so that I may enioy my loue Christ Tantum vt Christo meo fruar Cornel. Tacit. libr. 15. Christians were put to death by Nero to make pastime they were couered with wilde beasts skinnes that they might be torne in peeces with dogs sometime tast this miserie it witnesseth that all i Ierem. 15.19 1. Pet. 4.17 men are attainted with sinne and none is free That some of the godlie k Iudg. 14.6 1. Sam. 17.36.37 Heb. 11.33 haue vanquished their might and crueltie approueth that the l Luc. 17.6 Marc. 16.18 For them that beleeue death may kill but it cannot hurt strength of faith is more of force to make resistance then the m For the Romaine Captaine Regulus could nor ouercome the Serpent at the riuer Bragada with engins and slings of war without the great calamitie of all his armie Liui. Decad. 2. libr. 8. in Epi● Plin. libr. 8. cap. 14. But Dauid being but a shepheards boy killed through faith a Lion and a Beare and himselfe vnhurt 1. Sam. 18.35 Heb. 11.33.34 engins and weapons of mightie men and that the Lord is able to abate their strength and courage or giue his weake seruants power n Iudg. 14.6 aboundantlie to ouercome them whereby when we see the creature wee o Isai 9.13 Matth. 10.28 Psal 3.6 should not so much regard his brutish violence as haue respect to the prouidence of God who hath created them p Psal 119.91 to execute his will the bounds whereof q Iob. 40.14 c. Matth. 10.29 Gaudent Brixian in Exod. Tract 8. in ordine 10. Ipsiu● nutu omnium rerum natura cursum suum vel iussa peragit vel prohibita subtrahit August in Psal 9. Cusus causa ipse diabolus plerumque vult nocere non potest quia potestas ista est sub potestate nam si tantum posset nocere diabolus quantum vult aliquis iustorum non remaneret the breadth of a naile or haire they cannot passe Obser 1. Increase of children in r Malac. 2.15 Heb. 13.4 lawfull marriage is ſ Psalm 137.3 Deut. 28.4 11. the blessing of the Lord. Secondlie it is the onlie goodnes and stedfastnesse of the promise of the Lord t 2. Cor. 1.20 For this cause it is that tame beasts are more fruitfull and plentifull in breede the Lionesse scarcelie bringeth forth aboue one Lion her wombe being rent with the clawes of her whelpe the Vipers come forth by gnawing their way out of their mothers bowels Basil Hexam 9. Plin. lib. 9. that noysome beasts doe not vtterlie destroy the seed of man u 1. King 17 25.26 In like sort the Citie Amyclae in Italie was destroyed by serpents Seru. in Virg. Aeneid lib. 10. Also Plin. lib 8. cap. 29. maketh report of a towne in Spayne vndennined by Conies of a towne in Thessaly by Moules of a Citie in France wasted by Frogges and the townesmen driuen away of a Citie in Africke by Grashoppers the men of the iland Gyarus were compelled to lea●e their countrie because of Mise Beyond the Cynamolgae in Aethiope lieth a large countrie whose inhabitants were destroyed by Scorpions and the flies Solfugae Likewise Theophrastus testifieth that the Trerienses were driuen out by the wormes Scolopendrae which they do attempt whensoeuer permission is left vnto them Thirdlie it is against the ordinance of God and instinct of nature for men to x Iob. 31.13.15 Hieron in Lament 4. Cum tremor super animalia esse praecipitur profecto esse super homines prohibetur Gregor Moral libr. 21. cap. 11. Contra naturam superbire est velle ab hominibus timeri seeke to be feared of men rather then to be beloued notwithstanding the Magistrate must with feare y Rom. 13.3.4 Gregor Moral libr. 21. cap. 11. Plerunque à subditis etiam sancti viri timeri appetunt sed quando ab ijsdem sub litis Deum minime timeri deprehendunt vt humana saltem formidine peccare metuant qui diuina iudicia non reformidant compell the wicked which wil not of loue performe their duty Question 2. verse 4. In what sense is it said euery thing that liueth and mooueth shall be meat for you BY the tenor of this Commission giuen to Noah concerning the libertie of eating flesh as also by that restraint which was made vnto Adam both before and after his transgression it seemeth manifest vnto the iudgement of a Consent of Diuines is reuerently to be regarded the most and chiefe interpretors that permission of eating flesh was not graunted vnto men neither was in vse among the godlie before the floud Notwithstanding it being no essentiall point of faith forasmuch as the b Rom. 14.17 kingdome of God consisteth not in meats and drinkes and that the Scriptures doe not expreslie affirme the same it may be permitted vnto the iudgement of the Reader without offence so as wee hold the analogie or substance of the same namely that if before it were not giuen the fruits of the earth did aboundantlie supplie the benefit therof if giuen before seeing the same is not expressed it is not materiall vnto the edification of the godlie to be knowne But besides the iudgement and testimonie c The Rabbins agree in it with one accord also Chrysost Hom. in Gen. 27. Theodoret. quaest in Gen. 55. Hieron contra Iouin lib. 2. Pet. Mart. in Gen. 9. Hoc primum c. Item Lyran. in Gen. cap.

100000. Dioclesian flewe 70000. Christians within one moneth Oros in Chron. to giue for euerie one a drop Wee must herein againe consider y Se●sum legislatoris interpreti requirendum August Epist 19. the purpose and intent of the maker of the law which was indeed to represse the rage of murtherers from the societies of men z Exod. 21.12 by giuing authoritie to man to take away such monsters from the earth yet not a Matth. 10.28 They are not able to kill the soule supreame authoritie of punishment but reserueth the same vnto himselfe For murther deserueth a greater punishment then to haue his blood shed that sheddeth blood because hee sinneth not onelie against b Gen. 42.21 his brother or c No person can vniustly be done to death without the hurt of the Common-wealth therefore the Romane Scipio was wont to say he had rather saue one citizen then kill a thousand enemies Cicero Offic. 2. the societie of men which d Deut. 13.5 so by punishment of like for like is satisfied but also e Numb 16.11 Act. 9.5 against the Lord whose image he hath destroyed therefore of him f Gen. 18.25 Marc. 9.43.44 deserueth endlesse torment Wherefore those also g Numb 35.31 1. King 20.42 who of men are pretermitted or can not of men be punished h Being in supreame authoritie for the height of power and dignitie which before they haue receiued the Lord himselfe i Eccl. 12.14 Rom. 14.11.12 c. hath bound ouer to the day of his appearance But it were ridiculous to thinke that then the blood should be shed for murther Doubtlesse the Lord by the name of blood because it is the k Which here is defined by the word of God to be the blood vers 5. Of Aristotle it is placed in the heart lib. de part Animal lib. 2 cap. 7. 10. lib. 3. cap 3. Of Galen in the braine de placit Philosoph lib. 5 Columbus seemeth to plant it in the liuer Anatom lib. 6 They all haue seuerall reasons the liuer is the fountaine and author of blood the heart of the vitall spirits the braine of motion so that the liuer is indeede the chiefe particular instrument of growth or vegetation the heart of feeling for although the sinewes by which we feele are from the braine yet the spirits by which they haue their feeling are from the heart the head of vnderstanding and of reason but the seate for the substance of the soule is in the blood as he hath testified that made them both seate of life vnderstandeth that l Hieron in Zoph●● cap. 1. Quo modo Dominus est effusurus sanguinem in talionem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or vital facultie wherby men are sustained and doe liue as hee that destroyeth the life should lose the life and so shall they lose their blood or life or that which after the iudgement should be m That is they shall be separated from God 2. Cor. 1.9 who is the life of the soule And it is infinitely more grieuous and miserable to haue the soule separated from God then to haue the soule remoued from the bodie Bernard in Psalm Qui habitat Sermon 10. their life being compelled to be partakers of the second death And as their sins shall then exceed in greatnes so shall their punishment be fullie answering thereunto and their n Chrysostom Hom. in Gen. 27. Non hoc confidera homo sed tal● nō multo post accipie● corpus incorruptibile quod poterit continuam aeternam poenam ferre bodies incorruptible and able to endure the paine so that they which haue committed manie murthers shall then o Leuit. 19.8 2. Cor. 5.10 Gregor Dialog libr. 4 ●●nes Gehennae ignis credendus est sed non vno modo omnes cruciat peccatores vnusquisque enim quantum e●igit culpa tantam illic sentiet poenam indure as manie deadlie torments Let them therefore who are guiltie of this wickednes though they feare not man yet dread p Hebr. 10.31 12.29 the iudgements of the Lord and returne to him who q Isai 53.5.12 for their sakes was counted among the murtherers and euen those r 1. Pet. 3.17 Ezech. 18.21 Isai 5● 7 Cyprian lib. de caena Dom. Nec serum est quod verum nec irremissibile quod voluntarium Et quaecunque necessitas cogat ad poenitudinem nec quantitas criminis nec breuitas temporis nec horae extremitas nec vitae inormitas si vera contritio si pura fuerit voluptatum mutatio excludit à venia that suffer as euill doers if they shall vnfainedlie repent ſ Act. 22.6 Micah 7.19 Luc. 23.42 Athanas Exposit fid Christus ex mortuis vitam ingressumque in paradisum confecit Ex qua Adam crectus fuit in quam rursus Adam intra●it per latronem their crosse is made to them a path waie into Paradice The second point is of the t Romana E●itio ita legit Quicunque effuderit humanum sanguinē in terram fundetur sanguis illius at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam i. per hominem On●elos interpretatur per vel nō absque testimonio sententia iudicis In multis vulgatis exemplaribus est quicunque effuderit humanum sanguinem fundetur sanguis illius Sed quo impulsu instrumentum vindicta à Deo expressum surpressum voluerunt non aliud occurrit nisi quod ex ficta Donatione Constantini ipsius ad Nicaenos Episcopos oratione Ruffin lib. 10. c. 1 Quam isti ad Romanam Curiam transtulerunt conceditur in hunc modum vos inquit nobis à Deo dati estis dij conueni●ns non est vt homo indicet Deos sed ille solus de quo scriptum est Deus stetit in Synagoga deorum c. Ex hoc scilicet praetextu ab ecclesiastica Romana hierarchia excluditur magistratus Concil apud Palat. Vernis sub Pipino rege Francorum Stephan 3. Papa can 18. Concil Wermac can 61. Concil Roman sub Nicholaeo 2. can 10. capitula per Adrian ex Synod collecta cap. 25. Decret Gregor 9. tit de iudic Clericus de omni crimine debet coram ecclesiastico iudice conueniri nec vale● consuetudo contraria Ergo nec imperatorem adeunt Concil Mogontin cap. ●4 person by whom this punishment of shedding blood is to be ministred That person is a man appointed thereunto by God Not u Iudg. 3.9 1. Sam. 12.11 Deut. 16.18 euerie man but a man of the Lords appointment to take reuenge of blood As if the Lord had said I haue ordained man and doe giue vnto him x Exod. 7.1 Rom. 13.1 authoritie from my selfe to take reuenge for blood The man therefore of chiefe y Psal 72.1.2 Exod. 18.19 Nazianz. in Apolog. Reuera mihi videtur esse ars artium disciplina disciplinarum

of this historie then that those were the people whom the Lord gaue vp vnto the sword of Israell and which indured bondage of all other seruitudes most miserable In the second place it containeth the blessing vpon Sem wherein if wee diligentlie obserue the words of Scripture wee shall finde the exposition of them in this which followeth Blessed saith Noah be the Lord God of Sem why saith hee not rather blessed be Sem of the Lord God but that the Lord God of the Prophets directed his mouth For what is this blessed be the Lord God then as if he had said k Psalm 145.2 praised be the Lord God or I haue and the world with mee shall haue infinite cause to praise the Lord for Sem And why the Lord God of Sem Not onlie in respect of the righteousnes of Sem in which respect l Hebr. 11.16 Chrysostom Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Sem● Imò valde benedixit illum Quando enim dominus benedicitur aguntur illi gratiae ab hominibus tunc vberior ab illo solet istis benedictio dari propter quos ipse benedicitur Si●ut autem quando benedicitur propter nos multum id nobis conciliat fanoris ita contrà quando propter nos alij illum blasphemant maior hinc nostra fit condemnatio Oecolampad in Gen. 9. Eratvtique etiam Deus Noah Deut Iapheth omnium praeterea mortalium verùm significat esse cum singulari quadam gratia Deū filij sui Sem propter futurum benedictionis semen Christum ex ●o secundum carnem nasciturum God was not ashamed of Sem to be called his God for so he was also the God of Noah and of Iapheth but particularlie the God of Sem for that among the sonnes of Noah the promised m Gen. 3.15 Luc. 3.36 seed should come of the roote of Sem for whom all nations should haue cause to blesse the Lord and that sonne of Sem should be n Matth. 22.43 his Lord God in whom all nations o Psal 72.17 should be blessed Thus is the womans seed first promised to Adam againe particularlie promised to come of the stocke of Sem and thus doe the Scriptures in the following historie declare him yet more particularlie the sonne of p Gen. 12.3 Abraham and yet more speciallie q 2. Sam. 7.16 Matth. 22.4 of the house of Dauid that all the world might know r Wherefore the blindenesse of the Iewes and Turkes is horrible and lamentable who albeit all the prophesies foretold of the Messiah doe fully agree in Christ and onely in man yet they will not acknowledge him for their Sauiour vntill this day The former part of this assertion is proued by all the Euangelists the content of whose historie is this that which the Prophets haue foretold of the Messiah as that he should be borne of a Virgine that hee should flie into Aegypt that hee should bee slaine his garments deuided not a bone of him broken c. the same was fulfilled in Christ the sonne of Marie Ergo that Christ is the promised Messiah The later part is manifest by the Iewish stubbornenesse and the Turkish superstition whose custome is to haue this inscription in their Chappels in the Arabicke tongue ●a illah ilella Mehumet iresul that is to say there is but one God and Mahumet is his prophet Barthol Georgieu lib. 1. cap. 1. de morib Turcar. in their triumphs and reioycings they vse these words Illalla illallà Machomet Russolalla that is God is and euer shall be Mahomet his seruant Leon. Chiens Mitylen Archiep. lib. de excidio Constantinop Such stuffe is their Alcoran filled with which booke if a Turke permit vnto a Christian to reade he is punished with death that Iesus that sonne of Marie is the Messias of the Lord ſ Gen. 3.15 Reuel 13 8. promised from the beginning and t Isai 63.5 Matth. 1.21 Act. 4.12 onely he that can saue his people from their sinnes To this intent the genealogie of Sem is reckoned and repeated and Sem is called the u Vers 21. father of all the sonnes of Heber of whom proceeded the Hebrue Abraham to whō the promise was after renued by the Lord. The third part of the Prophesie concerneth Iapheth then which nothing could be more agreeable to the successe which God hath giuen to Iapheth and his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaphet Elohim Lelepheth God x Eadem vox Chaldeis Sy●is dilatare est Et in Hiphil Hebraeis omninò id significat in Cal saepius aliter quandoque tamen ita redditur enlarge Iapheth and let him dwell in the tents of Sem wherein is contained a double blessing The first is temporall the other spiritual conioyned by the Hebrue coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. The word which is interpreted to perswade doth also signifie to y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha blande alloqui Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapissime accipitur in malam partem est etiam dilatare authoritate Hieron Rabbinorum enlarge in which sense the most part of antiquitie z Onkelos Chaldaic Paraph. in Gen 9. Hieron lib. Tradit in Gen. dilatet Iustin. Martyr Dialog cum Tr●ffon Chrysost Hom. in Gen. 29. D●●●ndo dilatare omnes gentes significauit Athanaes Orat. 1. contr Arrian Ex Deo c. Ambros libr. ●e Noa Arca. cap. 32. Augustin de Ciuit. Dei libr. 16 cap. 2. Nam Iapheth latitudo interpretatur id est For Iapheth is by interpretation breadth or widenes Translat Septuagint vulgaris Pagninus Montanus doth vnderstand this place it seemeth most agreeable a Chrysostom homil in Gen 29. No aberrabit quis si dixerit benedictiones iusti prophetias esse Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae sed vaticinatus est per nomen futurum Dilunium multo magis iustus ille non simpliciter neque frustra benedictiones protulit Opinor autem quod benedicendo hos duos duorli populorum vocationē significare voluerit per Sem quidem Iudaeos per Iapheth autem Gentium vocationem to the purpose of Noah in the naming of his son and with his purpose afterward in blessing him and with the purpose of this Scripture in describing his posteritie The rest of the blessing is spirituall and let him dwell in the tents of Sem that is let him also be partaker b Hieron libr. trad Hebr. Quod autem dicit habites in tabernaculis Sem de nobis prophetatur qui in eruditione scientia scripturarum eiecto Israele versamur of the blessing of Sem and ioyned adopted vnto the Church of God whose lot it is c August in Psal 30. Ecclesia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur Figuratur autem in Sarah

this record can no way be perceiued saue by the signification of her name By which it seemeth that Sarah Abrahams wife i Hieron lib. trad in Gen. Aran filius Thare scater Abraham Nachor duas filias genuit Milcham Sarai cognomento Ischam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Ischa of her fathers houshold which in signification is k Ischa enim Chaldaeo sermone Syro est spectata vel conspicus vel clanum administrationis tenent vt testatur Francisc Iun. in Anal. Rab. Solom in Comment à radic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasach diducit quod est magnificare aut principē constituere quod idem est cum significatu Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one with Sarah but differeth in sound according to the common language of the familie Neither maketh this against the speech of Abraham she is my sister or where he saith she is the daughter of my l Gen. 20.12 Father for in the language of the Church of God many which are m 2. Sam. 19.12.13 Gen. 19.7 farther in descent of kinred are called brethrē and Lot is also called of Abraham himselfe his n Gen. 13.8 brother In which respect might Sarah well be called his fathers daughter because shee came of Terah being o Notwithstanding some Interpreters affirme that Sarai was the naturall daughter of Tharah not of Haran as Clem. Alexan. Strom. 2 vpon these words She is the daughter of my father but not the daughter of my mother Gen. 20.12 he teacheth thereby saith Clemens that they which were of the same mother might not then be taken to wife Of new writers Theodor Beza libr. de Repudijs But the former sentēce is more consonant confirmed by Iosephus Hierome Augustine Caluine Iunius and other Wherein we must obserue that Haran was not by the same wife of Terah that Abrā was for otherwise Sarai had also been the daughter of his mother Gen. 20.12 But of this more in another place the daughter of his sonne That Haran died before Terah his father in the land of his natiuitie is obserued by many writers Some affirming that p Hieron lib. trad Hebrate in Gen. Tradunt Hebrai ex hac occasione huiusmodi fabulam quod Abraham in ignem missus sit quia ignem adorare nobuerit quem Chaldaei colunt Dei auxilio liberatus de Idololatriae igno profugerit mortuus est Aran in conspectis patris sui in igne Chaldaeorum quod videlicet ignem noluit adorare igne consumptus sit hee died a witnesse of the Lord by the hands of Idolaters at the building of Babel Some contrariwise q Epiphan Haeres 1. Hinc fieri taperunt statuae ex luto arte sigulari per industriam huius Tharrae Durauit autem hoc studium in vigessinam generationem vsque ad hunc dieus annis 3332. Suidas in voce Sherug hoc inuentu●● ipsi tribuis Tharre statuarium fuisse scribit that being himselfe an inuentor of Idolatrie hee was destroyed by the Lord for his iniquitie being r For Lamech the father of Noah died also before Methushela his father and the same is to be supposed of many other vntruelie called of them the first ſ Epiphan Haeres 1. Et nullus vnquam ex prioribus hominibus filius ante patrem mortuus est donec Tharre aemutum Dei per propriam versutiam commeritus erat that died a naturall death before his father But whether hee died a Martyr or for his sinne before his father or whether for neither but that t Ioh. 9.3 the worke of God might be shewed vpon him seeing the Scripture it selfe is silent men u August de Gen. contr Manich. lib. 1. cap. 2 Compescat se humana temerita● id quod non est non quarat ne id quod est non inueniat Prosp lib. de vocat Gent. Quae Deus occulia esse voluit non sunt serutanda qua autem manifesta fecit non sunt negligenda●e in illis illicitè curiofi in his damnabiliter inueniamur ingrati must be contented to be ignorant And Terah tooke Abram his sonne and Sarai his daughter in law and Lot the sonne of Haran and they departed together c. The cause why Terah in this sort forfooke his countrie was the x Chrysost Hom. in Gen. 31. Abraham imperauit Deus vt inde utigraret quod vt agnouit Tharra pater eius lices infidelis pater esset attamen ob amorem in filiuus socius illi peregrinationis esse voluit voice and oracle of God to Abraham which is recorded in the Chapter following Come out of thy country and from thy fathers house c. For Abram now came out and departed with his father to goe into the land of Canaan but before his departing while he y Act. 7.2 dwelt in Vr of the Chaldees z For Chalden it self and all Babylon is called by Geographers Mesopotamia Plin. Hist. nat lib. 6. cap. 27. and in Mesopotamia the Lord said vnto him Go out of thy countrie from thy fathers house Wherefore the beginning of the chapter following repeateth and expoūdeth a August de ciu Dei lib. 16. c. 15. Et dixit Dominus exidae terra tua c. non quia hoc sequitur in sermone libri hoc etiam in rerum gostarum tempore sequi existimandum est sed intelligendum est more suo scripturam redijsse ad tempus quod iam narnatio illa transierat Sicut superius de linguarum vnitate dictum est Francisc Iun. in Anal. in Gen. cap. 12. Hic primus vocationis locus est plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causam exponena cur Tharra cum familia Vre Chaldaeorū discesserit the cause of their departing which thus in regard of time must be vnderstood The Lord had said to Abraham while he dwelt in Mesopotamia Come out of thy countrie c. Then Terah tooke Abraham his sonne And for this cause doth the wisdome of God obserue this order in deliuering the report because it was necessarie in the life of Terah to describe the acts of Terah chieflie this most memorable which happened in all his life But because the commaundement was giuen to Abraham as was the promise of his reward it was also most aptlie reserued vnto the historie of Abraham thereby to declare his obedience and faith Now it may be obiected seeing Abraham was commanded to forsake his countrie and his Fathers house that hee in departing obeyed not the voice of God forasmuch as Terah his father with his houshold went out together in his companie Doubtles Abraham obeyed the voice of God not onlie in ioyning companie in the departure with his father but also in b Chrysostom Hom. in Gen. 31. Anim●tu ortere licet quod cum Patriarcha Deo a●ceptus esset visus ei Deus imperauis quod vt agnonit Tharra pater eius c. Caluin in Gen. 11.

Nec obstat quod prim●● Thaerrae assignat Moses quasi eius auspicijs ductu potius quam dei mandato agressu● fuerit Abraham nam hoc honoris desertur patrio nomini making known vnto his father the reuelation of the will of God Neither had the Lord denied him his Fathers companie when hee bad him forsake his Fathers house in forsaking of his countrie but that he c Ambros lib. 〈◊〉 Abrah cap. 2. Satis fuerat di risse exi de terra tua ibi enim erat de cognatione exire de paterna Dom●● sed ideo addidit singula vt eius affectum proba●er ne fortè aut imprudenter capisse vateretur aut fraus aliqua mandatis coelestibus pararetur should so forsake his countrie as that his fathers house should bee to him no hindrance In like sort the godlie are commaunded d Ephes 5.11 to forsake the fellowship of the wicked in this respect e Matth. 10.37 to forsake both Parents and wife and children and possession Notwithstanding they are commaunded f Ephes 6.4 c. to honour and loue their father and mother wife and children in regard of which reuerence and loue they are bound with Abraham to g Isai 2.3 Rom. 11.14 prouoke them by all meanes to goe with them vnto the land of h Heb. 4.9 rest yet if they will not be perswaded to obey the calling of the Lord then i Iosu 24.15 Psal 45.10 Origen in Ioh. tom 20 Est autem quaedam vniuscuiusque nostrum terra atque quaedam ante diuinum responsum non bona cogitatio postremò quaedam domus patris nostri ante quam peruemat sermo dei ad nos quae omnia nobis propter sermonem dei dānanda sunt omittenda si seruatorem audimus dicentem si filij estis Abrahae opera facite Abrahae Bernard serm de cute carne ossibus animae Excamus de terra nostra vt non comprehendat nos cogitatio spectans ad voluptatem carnis Ex●amus de cogitatione nostra id est à cogitationibus curiositatit quae carnali vtique est cognata voluptati exeamus etiam de domo patris nostri vt fugiamus cogitationes superbie vanitatis Eramus nos aliquando sicut caeterifilij ●ra c. are they to forsake them and goe alone The meaning therefore of the Lord was to admonish Abraham to haue more regard of Gods commaundement then of his fathers house not to forsake his fathers house if his fathers house forsake not Abraham but Abraham must in no case forsake the Lord Let them returne to thee but returne not thou to them saith the Lord to the k Ierem. 15.19 Prophet in a like commaundement But here remaineth yet a greater doubt The Scripture l Heb. 11.8 commending the faith of Abraham affirmeth hee went out not knowing whither he went but here it is said that Terah took Abraham to goe into the land of Canaan The words of the Apostle are nothing contrarie to this narration but onlie m CONCILIATIO 18. teach how the same should be vnderstood namely as an inestimable argument n Chrysost Hom. in Gen. 31. Quasi diceret relinque certa omnibus confessa elige magis incerta non apparentia Considera quomodo ab initio exercetur iustus vt praeeligat non apparentia pro apparētibus futura prae ijs que in manibus sunt Neque vulgare paruum erat c. non enim dixit ei in quam regionem transferre eum voluit sed mandato indefinito pium patriarcham exercuit Ambros de Alrah lib. 1. c. 2 Tentatur vt fortis incitatur vt fidelis prouocatur vt iustus meriroque exiuit quemadmodū locutus est illi Dominus of the faith of Abraham that at the calling of the Lord he would readilie forsake his natiue countrie and wander he knew not whither certainelie and therewithall would haue forsaken his father his house if he would not haue gone with him and haue bin partaker of his hope But the same countrie albeit to Abraham as yet vnknowne to which they were directed by the guiding of the Lord was Canaan so that Abraham came out and prepared himselfe to goe before he vnderstood he was to goe to Canaan yet afterward the Lord in mercie not onelie shewed him the way but the place whereto he had assigned him Wherein we see that where the Lord commaundeth he requireth o 1. Sam. 15.22 Deut. 12.32 absolute obedience and p Psal 55.22 1. Pet. 5.7 blessed are they that cast their care on him CHAP. XII Question 1. verse 4. Forasmuch as the Scripture saith Terah liued seauentie yeeres and begat Abraham Nahor and Haran and againe Terah died at the age of 205. yeeres how could it be that Abraham departed out of Haran after the death of Terah being but 75. yeeres old as saith the Scripture IF Abraham were borne in the seauentith yeere of Terah and entred not into Canaan before his fathers death hee could be no les of age thē an hundreth thirtie fiue yeers for so much distance of time there is betweene the birth of Abraham and Terah his death Againe a August Epist. 2. ad Volusian Tanta est christianarum profunditas literarum vt in ijs quotidie proficerem si eat solas ab intunte pueritia vsque ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere c. In ijs cum consummaueris homc tunc incipit if Abraham departed into Canaan being seauentie fiue yeeres old b Act. 7 4. his father being dead hee could not be borne in the seauentith yeere of Terah but in the hundreth and fiue and thirtith yeere For answere whereunto the c Veter● Rabbini ex quibus narrat Hieronymus Item Rab. Solomon in comment in Gen. sic resert N●mrodo Tharra coniunctus charus erat atque vna in Idolola tria communicabant Abraham contradice bat quare à tyranno suit coniectus in forn●cem sed Deo fauente ereptus est ex illo incendio Iewes endeuouring to reconcile the Scripture haue broched this tradition whereunto d Hieron trad in Gen. Vera est igitur illa Hebraeorum traditio c. Et ex illo tempore ei dies vitae tempus reputetur aetatis ex quo confessus est dominum spernent Idola Chaldaeorum August de ciuit Dei lib. 16. cap. 15. Soluta autem est quaestio ista aliter vt 75. Anni Abrahae quando egressus est de Charra ex illo computetur ex quo de igne Chaldaeorum liberatus est non ex quo natus est tanquam tunc potius natu● c. Hierome also giueth his consent that Abraham at the age of sixtie yeeres being throwne by the Chaldees into the fire because he would not as they did worship it for a God and being miraculouslie deliuered by the Lord his

bella paerata sunt quae non cupiditate aut crudelitate sed pacis studio geruntur mali coercentur boni subleuantur for requitall of reuenge but to represse the growing of vngodlines Notwithstanding the Magistrate i Gen. 9.6 Deut. 19.18.19.20 by cōmaundement of God and the rule of equitie must and ought to k Ambros in epist. Rom. cap. 13. Manifestum est ideo rectores datos ne malum fiat Nam quoniam futurum iudicium Deus statuis nullum perire vult hoc in saeculo rectore● ordinauit vt terrore imposito omnibus velut paedagogi sint erudientes illos qui seruent ne in poenam incidant futuri iudicij resist and represse the euil of his subiects within his gouernment and the l Ambros Offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patrian vel defendit infirmos vel à latronibus socios plena iustitia est Lactant lib. 6. cap. 11. Nam qui succ●rrere perituro potest non succurrerit occidit Cic. ad Qu. frat epist. libr. 1. epist 2. Est enim regum omniumque imperantium corum quibus prasins commodis vtilitatique seruire euill of forraine power that would oppresse or offend his people wherein not he but m 1. Sam. 15.18 Numb 17.10 the Lord by him resisteth euill And the priuate subiect molested with iniurie may resist that euill by flying to the Magistrate n Deut. 19.16.17 1. King 3.10.11 Deut. 17.8 2. King 4.13 August in Psal 118. Conc. 24. Constituit autem talibus causis ecclesiastitos Apostolus cognitores in foro prohibēs iurgare Christianos scil coram infidelibus 1. Cor 6. sed omnes causas litigan di praecidendas docet quantum per verbum ipsum Dei liceat de Sermon Domin in Mont. lib 1. 2. to be defended in which not the priuate partie but the Magistrate nor yet the Magistrate but the Lord himselfe by these appointed instruments resisteth the euill and bringeth the mischiefe of the wicked vpon the head of him that had inuented it But our Sauiour giueth further precept to all his followers o Matth. 5.44 to loue their enimies We are in deed to loue our enimies but yet to hate p Ephes 5.11 August Sermon de temp 134. Esto similis medico medicus non amat aegrotantem si non edit aegritudinem vt liberet agrotum febrem persequitur Nolite amare vitia amicorum vestrorum si amatis amicos vestros Beda in Luc. cap. 6. Verus amor veritatē amat in veritate iudicat pro veritate certat cum veritate opera consumit their sinne to loue our enimies but not q Psalm 139.21 Gregor pastor part 3. cap. 23. Inimicos autem Dei perfecto odio odisse est quod facti sunt diligere quod faciunt increpare mores prauorum premere vitae prodesse to loue the enimies of God to loue them as our selues but to loue the Lord r Bernard Hom. in Cant. 20. Diligendus est Dominus est Dominus toto pleno cordis affectu diligendus tota rationis vigilantia circumspectione diligendus tota virtute vt nec mori pro eius amore pertimescat Deut. 6.5 Cant. 8.6 aboue our selues because ſ Prou. 16.4 for himselfe hee hath created vs. He therefore that performeth this dutie of loue vnto the Lord loueth his mercie in sauing sinners and loueth his t August in Psal 78. Iustus magis cupit inimicum suum corrigi quam puniri cum cum videt a Domino vindicari non eius delectatur poena quia non cum odit sed diuina iustitia quia Deum diligit Sic igitur inimicus diligatur vt non displiceat diuina iustitia qua puniatur iustice in punishing sin so that when the Lord appointeth sinners vnto punishment by reuealing his will by his written word by lawfull meanes ordained hee loueth this iustice and either is the meanes to execute or consenteth to the execution that the Lord may be loued aboue the creature And yet though hee punish as the executioner of God yet hee loueth the partie u Iosu 7.19.25 whom he punisheth desiring that by the course of iustice hee might be x August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam laetatur si corrigitur vel certe pro alijs vt timeant cum imitari brought to the knowledge and mercie of the Lord. Thus Abram destroyed the armie of the kings because the Lord required of him to execute his iustice Abram therefore loueth the Lord aboue his enimies and therefore smiteth them whom the Lord had deliuered into his hand For because the Lord had taught him that onlie meane to deliuer Lot from his captiuitie he iustlie executeth the wrath of God but desireth not y August cont Faust lib. Nocendi cupiditas vlciscendi crudelitas implicitus implacabilis animus seritas rebellandi libido dominandi siqua sunt similia hac sunt quae in bellis iure culpantur the destruction of his enimies So Paule deliuered vp z 1. Cor. 5.5 the Corinthian vnto Sathan but yet desireth to saue his soule So the Magistrate that striketh with the sword of iustice punishing the offender with deserued death seeketh by temporall paine a Iosu 7.19 ●5 2. Sam. 1.14 4.9.10 c. to bring him to the sight and knowledge of his sinne that thereby he may escape eternall torment The minister of the word that confuteth b Tit. 1.9 Tertul. lib. contr Hermog Doctat Her●●ogenes scriptum esse si non est scriptum timeas Vae illud adijetētibus aut detrahentibus destinatum Hieron in Agg. cap. 1 Quicquid absque authoritate testimonijs scripturarū quasi traditione apostolica sponte confingunt percutit gladius dei by the word the heresies of the wicked sheweth not hatred to the c Quemadmodū impijs mos est Cyprian ad Demetriad Ad nos saepe studio magis contradicendi quam v●to discendi veniunt clamosis vocibus personantes malunt sua impudenter ingerere quàm nostra patienter audire persons of men but to the heresies that they professe which when hee reproueth because the Lord d Tit. 3.11 detesteth them and he as the e Isai 58.1 trumpet of the Lord is to sound his voice among the people he ought not to be thought to breake the bounds of brotherlie charitie when by the mouth of Christ he represseth heresie But those that slea the innocent f Iust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent quantum in solitudine latrones whom God hath commaunded to preserue or which to maintaine g Papista alij their priuate error obscure the h Rom. 11.18 truth destroy or persecute the persons of men professing that doctrine which i Qualem nostram esse

v. 3. pag. 121. c. 12. v. 4. p. 436. Galathians Chap. 1. v. 8 9. p. 89. c. 3. v. 13. p. 151. v. 24 p. 345. v. 27. p. 102. c. 4. v. 29. p. 153. c. 5. v. 17. p. 393 Ephesians Chap. 1. ver 5 11. p. 343. c. 2. v. 1. p. 151. v. 3. p. 213. c. 4. v. 4. p. 152. ver 6. p. 230. v. 14. p. 335. v. 23. p. 208. v. 24. p. 32. c. 5. v. 11 p. 455. v. 26. p. 155. v. 28. p. 156. v. 32. p. 225. 351. v. 33. p. 158. c. 6. v. 13. p. 144. Philippians Chap. 3. ver 9. p. 351 Colossians Chap. 1. v. 17. p. 196. c. 3. v. 10 p. 32. 210. v. 18. p. 155. 1. Thessalonians Chap. 4. v. 13. p. 228. 2. Thessalonians Chap. 2. ver 9. 409. v. 10 11. p. 92. 1. Timothie Chap. 1. v. 13. p. 391. c. 2. v. 14 p. 121. c. 3. vers 12. p. 156. 185. v. 16. p. 152. c. 4. v. 4. p. 364. v. 16 p. 441. c. 5. v. 14. p. 155. c. 6. v. 8. p. 483. v. 16. p. 13. 226. 2. Timothie Chap. 2. v. 19. p. 499. c. 3. v. 16 p. 345. Titus Chap. 2. ver 5. pag. 94. Hebrues Cap. 1. v. 2 3. p. 230. c. 2. v. 14 p. 351. ver 16. p. 155. c. 4. v. 13. p. 107. c. 6. v. 4 5. p. 142. c. 7. v. 3. p. 523. ver 4 7. p. 522. c. 8. ver 9. p. 394. c. 9. v. 14. p. 346. c. 11. v. 5. p. 226. v. 7. p. 281. vers 8. p. 455. v. 16. p. 403. v. 33. p. 360. v. 36. p. 282. c. 12. ver 6. p. 165. ver 7. p. 160. c. 13. v. 4. p. 92. 175. v. 5. p. 166. Iames. Chap. 1. ver 8. pag. 221. v. 14. p. 108. 186. 213. v. 15. p. 186. v. 17 p. 245. c. 2. v. 13. p. 136. c. 5. v. 16. p. 352. 1. Peter Chap. 2. v. 2. p. 335. c. 3. v. 7. p. 156. vers 19. p. 80. 133. v. 20. p. 405. c. 4. v. 17. p. 185. c. 5. v. 8. p. 152. 2. Peter Chap. 1. v. 20. p. 396. c. 2. v. 13 p. 158. c. 3. v. 3. p. 205. v. 4. p. 282 v. 8. p. 107. v. 13. p. 159. Iude. Vers 6. p. 44. 80. 133. Reuelations Chap. 2. v. 13. p. 409. c. 3. v. 18. p. 126. c. 5. v. 3. 5. p. 152. c. 6. v. 6 p. 451. v. 10. p. 396. v. 16. p. 102. c. 9. v. 2. p. 149. c. 11. v. 3. p. 227. c. 16. ver 10. p. 149. c. 12. ver 12. p. 129. c. 22. v. 2. p. 173. A TABLE OF THE PRINCIPALL MATTERS contained in this Booke A ABstinence ceremoniall from meates is superstitions pag. 365. Abstinēce from blood a ceremonie pag. 366. 370 Adams sinne wherein is cōsisted and whether it were the greatest of all other pag. 118. Adams punishment was personall or naturall pag. 123 Adams punishment wherein it consisted pag. 162 Adams punishment the fountaine of all temporall miseries pag. 164 Adam saued by Christ pag. 124 to Adde or diminish from the word of God how dangerous pag. 114 Amazons pag. 155 Ambition is spirituall murder pag. 415 Angels no helpers in mans creation pag. 30 Angels sinne vnpardonable wherefore pag. 142 Anticipation vsed in the Scripture pag. 54 Apocrypha scripture to be warily read pag. 233 Aske and the measure thereof pag. 272 Arts interpreters of Nature and handmaides to Diuinitie pag. 28 Astronomie commendalie and profitable pag. 24 Astrologie vnlawfull pag. 20. 21. 22. c. Astrologicall predictions are presumptions against God as the Heathen witnes pag. 22 Ast●●logie in●ented by Diuels sacrilege to God with●●● ground of Arie vnprofitable hurtfull pag. 25 B BEasts wherefore counted vncleane pag. 262 Beasts none vncleane by nature but either in ceremonie or vse of food pag. 262. c Beasts how many prese●●ed in the Arke pag. 271. 273 Beasts why they are scared and why they sc●●e man pag. 354 ●●●●ull Beasts ought to be killed pag. 373 Blessing of the Lord is in the ho●se of the righteous pag. 472 Bodie of man beareth the image of God how pag. 33 Bodie of man why it is to be couered pag. 132 Bodies resurrection proued pag. 57 Buildings superfluous prouoke God pag. 443 C CAlling must be expected of Magistrates and Ministers pag. 416 Chastitie as well in mariage as in single life pag. 94 Children are within the couenant of grace and therefore to be baptised albeit they haue not actuall faith pag. 389 Children shall not beare their fathers sins pag. 399 Church of Rome corrupteth the Fathers Councels c. pag. 322 Commandements of God must be valued in three points pag. 75 Commaundement to Adam contained the whole law pag. 78 Conscience wounded is hell pag. 129. 130 Conscience guiltines driueth from God but not to God without grace pag. 131 Conscience wounded breedeth in the wicked desperation pag. 190. c. Contentions of man and wife and the cause thereof pag. 98 Contētion in generall the cause pag. 484. 502 to Couet imperfections pag. 400 Creation how it was performed pag. 5 Creator was Iesus Christ pag. 6 Creation wherefore continued sixe daies pag. 45 Creatures all are good by creation pag. 42 Creatures why some obey man and some rebell pag. 44 Creatures why called Gods hosts pag. 46 Curiositie reproued pag. 3 Curiositie dangerous pag. 8 Custome of sinne taketh away the sense of sinning pag. 366 D DEath commeth by sinne pag. 70 Death of soule what it is pag. 79 Death of bodie and the vse therof pag. 81 Diuels not euill by creation but by fall pag. 44 the Diuell spake by the Serpent pag. 105 Difference in mens iudgements not hurtful vnlesse it be maintained with contention pag. 308 Drunkards condemned by Noah his example pag. 394 E EArth without forme pag. 3. 4 Earth and Sea are one compasse pag. 12. 15 Earth hangeth and that vpon nothing pag. 16 Euer what it signifieth in Scripture pag. 496 Examples of Gods iustice why they are not now so manifold as in former time pag. 345 Experience of Gods mercies profitable and comfortable pag. 499 F FAlse Christs forewarned pag. 106 Filthie speaking forbidden pag. 179 Firmames the substance measure vse pag. 89 Flesh of beasts whether permitted to be eaten before the flood pag. 41. 361 Flood of Noah came in Aprill or in the beginning of May. pag. 280 Floods after Noahs flood pag. 331 Food of Paradice abundant without flesh of beasts pag. 40 Fruites of the earth more pleasant plentifull and nourishable before the flood pag. 41 trees bare Fruite at all seasons before the curse ibid. G GIants their names and nature pag. 232 Gluttonie taxed pag. 39 God only without beginning pag. 2 God needeth none of his creatures pag. 2. 74 Gods omnipotencie pag. 3 Gods power created and preserueth all pag. 7 Gods power to worke without and against meanes pag. 14. 465 Gods prouidence vniuersall pag. 108 Gods foreknowledge no cause of euil pag. 109. c Gods